o 



1^1 









'o. 



x^^^. 



\>.# 



v^ 






.0^ 



N C ^ 



^<<. 



xO^^ 



x^^^. 



■•^ 









'■'.■ ,,^ 



^^. 



'-v^ 



^o<^ 






^/ C' 



-/' 



c^. 



\. ,# 



-^ 






^^^. 



^/■^o 



'/- 



o. 



5 -^^ 






^-. v^ 




^on^ 



•^^ .^X 




l'^ 






xO^^. 




^^ -^c^. 



» 













''^^ V^ 




RECOMMENDATIONS. 

From Rev. G. F. Davis, D. D., pastor of the First Baptist Church 
in Hartford. 

I have examined a considerable portion of "The Antidote, or Infideliiy 
Repulsed and Revelation Defended," in a course of lectures, by Rev. George 
'Coles. I have carefully read the Introductory Lecture, and the lectures 
■on the Inspiration of the Scriptures, the Folly of Infidelity, the Wisdom of 
Believing, the Divinity of Christ, the Personality, Divinity, and Offices of the 
Holy Spirit, the Attributes of God, Human Depravity, and the Atonement of 
Christ. 

Judging from those lectures that I have read, I feel no hesitation in re- 
commending the Antidote as a valuable production, and vi'ell adapted to do 
good in these days of infidelity, heresy, and irreligion. The plan is natural, 
the style perspicuous, the argument logical, the illustrations familiar and 
forcible. The reader will find the sentiments of the author, on the mostim. 
portant subjects, sustained by abundant scriptural proofs, and numerous quo- 
tations from some of the most learned and respectable authors. The w^riter 
modestly remarks that his " Lectures are not intended to supercede the ne. 
cessity of consulting larger works, but are rather intended to direct the atten- 
tion to those works." It must be admitted that his selections are as judicious 
and appropriate as they are ample. 

All who are desirous of checking the progress of infidelity, now stalking 
abroad in our land, and asserting its claims with unblushing effrontery ; and 
all who would counteract the baleful influence of those heretical opinions 
which various errorists are broaching and endeavoring to establish in our 
American Israel, will do well to give countenance and patronage to this 
course of lectures. 

GUSTAVUS F. DAVIS. 
Hartford, Sept. 1835. 



From the Rev. T. C. Brownell, D. D. LL. D., Bishop of the Proiestard 
Episcopal Church in the Diocese of Connecticut^ ^c= 
Rev. and Dear Sir, — 
I am just about to leave home, on a long visitation, and have not time to 
examine the manuscript of your proposed "Antidote." I perceive that the 
table of contents embraces a series of interesting topics ; and 1 think such a 
work is particularly called for by the circumstances of the times. Hoping it 
may do much good, I remain, very truly, 

Your Friend and Brother, 

T. C. BROWNELL. 
Hartford, Oct. 8, 1835. 

Rev. Mr. Coles. 



From Rev. Wilbur Fisk, D. D. President of the Wesleyan University, 
Middletown. 
Rev. and Dear Sir,— 
Having read parts of your manuscript lectures, entitled, " Revelation De- 
fended and Infidelity Repulsed," and having examined the general arrange^ 
ment of the work, and your manner of executing it, I take pleasure in ex. 



pressing to you my opinion, that it is calculated to be useful to the public, 
and I should recommend you to have it published. Whoever reads the work 
will, 1 doubt not, find therein, interest and instruction. 
Affectionately yours, 

W. FISK. 
Wesleyan University, Middletown, Ct. Aug. 21, 1835. 



From the Rev. F. Reed, Agent of the Wesleyan University. 

Having read a part of the manuscript, I cheerfully concur in the above re- 
commendation. 

F. REED. 



From the Rev. J. HoJdich, A. M. Professor of Intellectual and Moral 

Philosophy and Belles Lettres in the Wedeyan University. 
Rev. and Dear Brother, — 
Having examined, as far as opportunity would permit, the MS., I am pre. 
pared to say, that I believe your production well calculated to benefit the 
rising generation, for whose sake chiefly, you design to publish. The sub- 
ject is highly important and interesting ; and to fortify the youthful mind 
against the seducing spirit of the age, by the implantation of sound religious 
principle, is essential to their happiness and welfare in this world, and in 
that which is to come. 

I therefore sincerely wish you success in your undertaking ; and that 
your work may be the means of unspeakable benefit to many. 
I am, with sincere respect, yours, truly, 

JOSEPH HOLDICH. 



From the Rev. S, Martindale, Presiding Elder of the New Haven District. 
Rev. G. Coles, 
Sir, — Having heard you read several parts of a manuscript entitled, " The 
Antidote," I think, at this time, such a work is likely to do good. Our 
country seems to be overrun with a low infidelity, which I think your lec- 
tures are calculated to meet with some effect. 
Yours truly, 

S. MARTINDALE, 
Middletown Conn. Nov. 8, 1835. 



From Mrs. Sigoumey, 

I have read, with pleasure, such parts of the "Lectures" of the Rev. Mr. 
Coles, as have been submitted to my perusal ; and think that the extensive 
biblical knowledge and research which they display, as well as the collateral 
evidence which they exhibit, from the annals of history, and the writings of 
illustrious men, constitute a powerful and lucid body of argument, in proof of 
the authenticity of that sacred word in which is our hope. 

L. H. SIGOURNEY. 



THE ANTIDOTE. 



THE 



ANTIDOTE, 



OB. 



REVELATION DEFENDED, 



AND 



INFIDELITY REPULSED; 



IN A 



COURSE OF LECTURES. 



n :f— 

BY GEORGE COLES. 



The man who studies Scripture with the humility and the reverence to which alone its ful- 
less will he expanded, is constantly struck with indications of facts beyond the direct grasp 
It the understanding."— REV. G. CROLV. 



HARTFORD: 

PRINTED BY P. CANPIELD» 

1836. 



^-^vt 



c'»* 



Entered according to act of Congress, in the year 1835, hy 
GEORGE COLES, 
in the Clerk's office of the District Court of Connecticut, 



^^^'S- 



CONTENTS- 



Page 
Advertisement, - - 7 

Introductory Lecture, - - - - - - 13 

LECTURE L 

On the Pentateuch, ^ . - - - - 37 

LECTURE IL 

On the Historical Books, - - - - * 65 

LECTURE IIL 

On the Poetical Books, - - - - « 98 

LECTURE IT. 

On the Prophetical Books, - - - - 125 

LECTURE V. 

On the Inspiration of the Scriptures, - * *• 152 

LECTURE YI. 
On the Wisdom of Believing, - . - - 180 

LECTURE TIL 
On the Folly of Infidelity, - - - - 209 

LECTURE Yin. 

On the Total Depravity of Human Nature, - - 233 

LECTURE IX. 
On the Atonement, >-*--- 259 

LECTURE X. 
On the Divinity of Christ, 290 

LECTURE XL 
On the Divinity, &c. of the Holy Spirit, - - 319 



VIU 



On the Trinity, 



CONTENTS. 

LECTURE XII. 



LECTURE XIII. 

On the Resurrection of Christ, 

A Discourse preached July 4th, 1835, 



348 

368 

387 



ADVERTISEMENT 



This work owes its origin to the following circumstances : 
The Trustees of the Methodist Church in Poughkeepsie, N. Y., 
in which the author preached in the summer of 1834, request- 
ed to have the Sabbath evening service at six o'clock, instead of 
eight. But by some of the congregation it was feared that 
we should have but very few hearers. To obviate this difficul- 
ty, if possible, the author gave out, that he would deliver a 
course of Lectures, on some of the principal doctrines of the 
church to which he belonged ; and in order that he might state 
them correctly, he wrote them out at full length, and read them 
to the audience. This plan being somewhat novel, possessed 
some little attraction, and thereby a respectable congregation 
was secured. 

Another circumstance, and a very important one, in the ipind 
of the writer, was the publication of a new periodical, under the 
imposing title of " The Herald of Reason and Common Sense :" — 
a work in which some of the doctrines of the Bible, and some of 
the ordinances of our holy religion were held up to public con- 
tempt ; and a work in which there was a strange mixture of Athe- 
ism, Deism, Materialism, Socinianism, Universalism, and Heresy 
of almostevery kind, and as little of pwre Religion, sound *' Rea- 
souj^ and good " Common JSense,''^ as if it had been avowed- 
ly Infidel. The writer of these strictures, therefore, thought it 
a duty incumbent upon him to lift his voice, and employ his 
pen, in checking the progress of those fatal errors, and in guard- 
ing the youth of his acquaintance against the mischievous ten- 
dency of Infidelity, in every form ; but in doing this, he could 
not lay claim to any thing like originality : — So many learn- 



ADVERTISEMENT. 

ed and elaborate books have been written ; — so many eloquent 
and powerful sermons have been preached, and published ; 
and so many able, convincing, and irresistible arguments have 
been urged in defence of Christianity, that it cannot be expect- 
ed that the author of these Lectures has found out any thing 
very original^ either in argument or illustration. If, howev- 
er, there is not much that is properly original^ there will be 
found, notwithstanding, a very considerable variety. The 
reader will sometimes find himself with Moses on the Mount ; 
then with Joshua in the camp of Israel ; with David, singing 
to his harp ; with the Prophets, rapt in vision ; and with the 
Apostles and their blessed Master, in the valley of humiliation. 
Anon he will find himself in company with some of the ablest 
advocates of Christianity and sound theology, that the world 
has produced, which may, it is hoped, cause him to wish for 
farther acquaintance with those great and venerable authors. 
Happy will the writer be, if he shall be the humble instrument 
of leading any of his younger brethren in the ministry to the 
more diligent study of these deeply interesting subjects, or a 
Sabbath school teacher, or member of a Bible class, to the pe- 
rusal of those invaluable works so often referred to in these pa- 
ges. 

*^* The subscribers to this work will perceive an omission of 
two or three subjects named in the prospectus, in place of which 
they will find several others brought forward, equally impor- 
tant, and, it is hoped, far more interesting. 

G. COLES. 

Hartford, Nov. 20, 1835. 



THE 

ANTIDOTE 



OR 



REVELATION DEFENDED, 



AND 



INFIDELITY REPULSED, 



LECTURES, &c 



INTRODUCTORY LECTURE, 

Containing a brief view of the present state of the worlds 
the claims of Christianity^ Missionary operations^ char- 
acter and efforts of Infidelity ^ d^c 

At the present moment, there is, in the very heart 
of the Christian world, a principle directly subver. 
sive of the faith once delivered to the saints, the 
hope of the gospel, and that charity which is the bond 
of perfectness. It claims to be the friend of man, 
but it is, in truth, his greatest enemy. It offers to 
guide the wanderer through the wilderness of this 
world, and over the stormy ocean of life, but it only 
bewilders and misleads in the one case, and diverts 
and draws aside from the proper course in the oth- 
er. Its watchword is, " Beware of superstition and 
priestcraft, and the union of church and state." 
Its motto is, " Reason, Equality, and Liberty." Its 
boast is, " Superior intelligence, and common 
sense;" and its continual cry is, " Down with reli- 
gion and fanaticism." Its proper name is Infidelity. 

2 



14 INTRODUCTORY LECTURE. 

It is the first born of Apollyon, and is the deter- 
mined enemy of God, of man, and of all right- 
eousness. 

In direct opposition to this, there is another prin- 
ciple, which, like its author, came down from heaven, 
and " is first pure, then peaceable, gentle, easy to be 
entreated, full of mercy and good fruits, without 
partiality, and without hypocrisy." 

Between these two principles there is an avowed 
hostility, and so far as human agency is concerned, 
it remains for Christians to say which shall prevail. 
That victory will be eventually proclaimed on the side 
of Immanuel, admits of no question ; " For he must 
reign until he hath put all enemies under his feet ;'" 
but that Christians are justifiable in remaining at 
ease in Zion, while the Vi^hole world lieth in wicked- 
ness — standing all the day idle, while so many are 
destroyed for lack of knowledge, admits of a doubt. 

The superior excellency of Christianity above ev- 
ery other form of religion, is admitted by all who 
have examined, with an eye of candor, the compara- 
tive claims of each. As a light to guide our feet into 
the way of peace, its claims are pre-eminent. As a 
balm to heal the wounded conscience, it stands un- 
rivalled. As offering the only foundation on which 
it is safe to build our hopes in life and in death, it 
has proved itself all-sufficient, and in the case of 
those who have long been the victims of contending 
claims, and to those who have turned away from eve- 
ry other help and have fled to lay hold on the hope 
it sets before them, it has proved itself a refuge in 
time of trouble. As a system of doctrines, it is sub- 
lime and pure, worthy the character of God and the 



INTRODUCTORY LECTURE. 15 

?icceptance of man. As a code of laws, its excellen- 
cy is undisputed — its precepts have been eulogized 
even by its enemies ! Its predictions bear the marks 
of inspiration, and relate to the grandest features of 
human history. 

The resurrection of the dead — the final judgment 
of all mankind, and the eternal destinies of all cre- 
ated intelligences, are also among its revelations. 
Its promises are eminently calculated to support the 
mind of the sinking penitent, the afflicted believer, 
the persecuted disciple, and the dying saint, and its 
faithful warnings have been the means of turning 
many to righteousness, who shall " shine as the 
brightness of the firmament, and as the stars for ev- 
er and ever," 

The rites and ceremonies of pure Christianity are 
few and simple, and easily comprehended ; its yoke 
is easy and its burden is light. It reqires no pil- 
grimages but those of faith, and prayer, and love ; 
the first to the cross ; the second to the throne of 
grace ; and the last to the abodes of affliction and 
want. It enjoins no penance but that of unfeigned 
sorrow for sin, and a life of self-denial. To the 
guilty it oflfers pardon without money and without 
price. To the weary and heavy laden, it affords 
rest ; and to the troubled, peace. Judaism, in com- 
parison of Christianity, is as the light of the moon 
to the light of the sun ; while Mahommedanism and 
Paganism are as the glimmering of the stars ; and 
Infidelity is as a sky obscured by clouds, whose an- 
gry thunders roll, and vivid lightnings flash but to 
alarm and terrify, and whose meteors blaze but to 
astonish and affright. 



16 INTRODUCTORY LECTURE, 

The most distinguishing feature of the Christian 
rehgion is, Love. " God so loved the world as to 
give his only begotten Son." " Herein is love, not 
that we loved God, but that he loved us, and sent his 
Son to be the propitiation for our sins." " Beloved^ 
if God so loved us, we ought also to love one anoth- 
er." "Thou shalt love thy neighbor as thyself." 
" Love worketh not ill to his neighbor." " Love your 
enemies," says Christ, " bless them that curse you, 
do good to them that hate you, and pray for them 
that despitefully use you and persecute you ; that 
ye may be the children of your Father which is in 
heaven ; for he maketh his sun to rise on the evil 
and on the good, and sendeth rain on the just 
and on the unjust." From the overflowing foun- 
tain of infinite goodness the Christian derives the 
principle oflove, and in imitation of the example of 
" Him who loved us, and gave himself for us," he ex 
ercises himself in^'the work of benevolence. 

To Christianity the world is indebted for all that 
is worthy of the name of charity. What institutions 
for the relief of suffering humanity has it not found- 
ed ? What associations for the bettering of the 
condition of the poor, has it not formed ? What 
energies has it not employed to rescue man from the 
degradation of sin ? What sacrifices has it not 
made ? What sufferings has it not endured, in or- 
der to lessen human woe, and increase human hap- 
piness ? " To dissipate the most accumulated igno- 
rance — to put to shame the boldest vice — to correct 
all manner of irregularities in society — to subdue 
the most inveterate enmity to God, and hatred to 
man — to root out wickedness from the earth, and to 



INTRODUCTORY LECTURE. 17 

i^store peac« on earth and good will to man, it has 
ient its influence and its councils, its eloquence and 
its prayers." To rescue the slave of sin, and to let 
the oppressed go free, it has given its gold and the 
blood of its martyrs. Where are the ignorant it has 
not offered to instruct — the vicious it has not en- 
deavored to reclaim — the profligate it has not as- 
sayed to reform — the abandoned it has not directed 
to a better course ? 

Behold, in Christianity, the oppressed praying for 
the tyrant, and the injured forgiving the aggressor ! 
If the Christian religion be what it professes to be, 
a revelation from God, if its doctrines, its precepts, 
its promises, and its predictions be in harmony with 
the character of an all-perfect Being, and the best 
interests of man ; if the evidence of its divine ori- 
gin be clear and convincing, and the truth of its al- 
ledged facts can be demonstrated ; if in comparison 
of this, the Mosaic economy, which was evidently of 
God, were only " the shadow of good things to 
come, and could never make the comers thereunto 
perfect" — if that dispensation had no glory in com- 
parison of this, may we not safely conclude that it 
was the design of heaven that this religion, which, 
at the first, was as " a handful of corn in the earth 
upon the top of the mountains," should fill the earth 
with its fruit ? 

If, again, compared with this divine system, all 
others are but gross impostures, having their origin 
in the pride and ambition of the human heart, being 
so framed as to foster and gratify every corrupt pro- 
pensity of an evil nature, and requiring the power of 
the sword to defend them, and the sanction of re- 

2* 



18 INTRODUCTORY LECTURE. 

mote antiquity or kingly power to keep them in 
countenance, does it not follow that that dispensa- 
tion which was to " bring in an everlasting right- 
ousness, and make an end of sin," should be the one 
that infinite mercy designed to break in pieces and 
destroy every opposing interest, and should stand 
forever and forever ? 

If, once more, there be no other system which 
offers pardon to the guilty, reconciliation to the 
penitent offender, adoption to the stranger and the 
outcast, purity to the polluted, peace to the discon- 
solate, and hope to the dying, is it not desirable that 
this should prevail, that this way of our God should 
be known in all the earth, and this, his saving health, 
in all nations ? 

There is one feature of the religion of Christ, 
which its advocates are apt to overlook — the obli- 
gations which it imposes upon its friends and fol- 
lowers to improve their talents, to let their light so 
shine before men that they may see their good 
works, and glorify their Father who is in heaven. 
The principles of reciprocal kindness, and of active 
benevolence, are strongly inculcated by the found- 
er of the Christian religion. " By this shall all men 
know that ye are my disciples, if ye have love one 
for another." " Thou shalt love thy neighbor as 
thyself." " Be ye therefore merciful as your Fath- 
er in heaven is merciful." " Freely ye have receiv- 
ed, therefore freely give." 

That these principles may be brought into suc- 
cessful operation, it seems necessary that Chris- 
tians should make themselves thoroughly acquaint- 
ed with the present moral condition of the world, 



INTRODUCTORY LECTURE. 19 

and of the spiritual wants of their fellow men. On 
the supposition that the world contains 800 millions 
of inhabitants, and that 600 millions of that number 
are destitute of the blessings of Christianity, we see 
at once how much the exertions of Christians are 
needed, in order that the world may become evan- 
gelized. 

Part of the above 600 millions, it is true, (the 
Jews) have " the lively oracles of God," which they 
may consult ; but, alas ! alas ! the veil is on their 
heart. Their temple has fallen — their prophets are 
dead — their priesthood has vanished. For them, 
no Moses now lifts his rod to guide them through 
the desert, or strike the flinty rock whence living 
waters flow ; no Aaron offers incense, or Joshua 
draws his sword ; no pillar of a cloud overshadows 
them by day, or illuminates them by night ; no 
manna falls from heaven around their tents, or 
trump of Jubilee proclaims their captives free. 
Not even so much as a dispensation of miracles, 
and types and shadows of good things to come, pro- 
claims to them that the day of their redemption 
draws nigh. 

" See where o'er desert wastes they err, 

And neither food nor feeder have ; 
Nor fold, nor place of refuge near ; 

For no man cares their souls to save." 

They were, indeed, the natural branches of the 
good olive tree, but they are now broken off, and lie 
withering on the ground. The tree itself is, in a 
certain sense, cut down, the branches are cut off, 
the leaves and the fruit are scattered, the beasts are 



20 INTRODUCTORY LECTtTRE* 

gone away from under it, and the birds from among 
its branches ; yet the stump of its roots remains in 
the earth, and ere long, perhaps, it will sprout again. 
Or, to use another figure with which the prophet 
Ezekiel has furnished us, the whole house of Israel 
is like a valley full of dry bones, very many and very 
dry I and it seems to be duty of all living Christians 
to prophesy to the wind, and to say, — Come from 
the four winds, O breath, and breathe upon these 
slain that they may live. The condition of the Jews 
at the present time, though not altogether hopeless, 
is somewhat like that of Saul when he went to in- 
quire of the woman who had a familiar spirit — the 
Lord answers them not, neither by dreams, nor by 
Urim, nor by prophets. What wonder, then, as 
was the case lately with one of their scientific men 
in New York, that they take refuge from their guilty 
fears in the dark and dreary caverns of Infidelity, 
where, so to speak, they may be represented as 
calling to the rocks and mountains to fall on them, 
to hide them from the presence of their fathers' 
God, and from the wrath of the Lamb. Their pre- 
sent history is but the fulfilment of some of the se- 
verest threatenings of their inspired prophets, and 
while it is a confirmation of the truth of the holy 
scriptures, it shows to a wondering world how fear- 
ful a thing it is to fall into the hands of the living 
God. 

But is there no one to be found who will seek 
these lost sheep of the house of Israel, who will 
copy the example of Paul, and go into their syna- 
gogues on the Sabbath day and reason with them 
out of the scriptures, and open and alledge that 



INTRODUCTORY LECTURE. 21 

Christ must needs have suffered and rise again from 
the dead ; and prove that the Saviour, whom we 
Christians preach, and in whom we believe, is 
Christ. Can no ApoUos now be found Uke him of 
old, both eloquent and mighty in the scriptures, 
who shall mightily convince them, and that public- 
ly, showing, by the scriptures, that Jesus is 
Christ? 

Would it not be well for the Christian world, and 
especially those designed for missionaries, to read 
over again the lives and labors of a Buchanan, a 
Martyn, a Richmond, a Henderson, a Wolffe, a Par- 
sons, a Fisk, with the view of obtaining all the in- 
formation that can be obtained respecting that long 
forsaken and greatly neglected people ? Would it 
not be well for pious young men, studying for the 
ministry, to make themselves more thoroughly ac- 
quainted with Jewish history, and the Hebrew lan- 
guage, with the view of being useful to that people ? 
And would it not be well for Christians generally, 
on their rogation days, to remember the promises 
of God to his ancient people, and plead them in be- 
half of that part of his " heritage" which has so long 
been " given to reproaches ?" 

The Mahommedans are a numerous and powerful 
people, and by their victorious arms have laid waste 
some of the once fairest portions of the globe, and 
have erected the crescent in the very place where 
the cross once stood, and where it ought still to 
stand. These fertile and thickly peopled fields ly- 
ing remote from the regions of Protestant Christian- 
ity, are not likely, in the ordinary course of things, 
to present an open door for the preaching of the 



22 INTRODUCTORY LECTURE. 

pure gospel of Christ. "It is an affecting proofs 
says the editor of the London Wesleyan Methodist 
Magazine, " of the corrupt state of our world, that 
even rehgion has not been able to escape its con- 
tamination, and that the very remedy provided to re- 
lieve the diseases of our fallen nature, should have 
become so deeply impregnated with the poison of 
the disease. That the preliminaries of a system of 
religion, perfectly adapted to the wants and woes of 
man, were delivered to the patriarchs of old, is evi- 
dent from the records of divine revelation. The truth 
however, did not long continue incorrupt and unmin- 
gled with human folly, with the imaginings of a vain 
philosphy, and with the grosser absurdities of vulgar 
superstition. Its principles were rapidly moulded 
into various systems of idolatry and mythology, and 
became the nucleus m different nations, of the most 
monstrous and polluting forms of religion, many of 
which remain to this day, spreading corruption and 
degradation through all ranks and classes of a great 
portion of mankind. The truth, to be sure, found 
refuge in Judaism ; and in Christianity it acquired 
its full manifestation ; but at length, even there it 
assumed corrupted forms. From Judaism sprang 
the errors of the Pharisees, the Sadducees, and the 
Rabbins ; and in the midst of Christianity, before 
the apostles left the world, the mystery of iniquity 
began to work, producing, at length, all the supersti- 
tions of Rome, and making way for the still worse 
delusions of the Arabian impostor." 

From the conquests of Mohammedanism, we turn 
our attention to the strong holds of Paganism. The 
great mass of population in Asia, Australasia, Poly- 



INTRODUCTORY LECTURE. 23 

nesia, and the western parts of North America, to- 
gether with a great portion of Africa, are Pagans, 
amounting to more than half the population of the 
globe. These worshippers of idols, and of " lords 
many, and gods many," are in a most fearful case. 
In every age and country where the religion of Je- 
hovah has not been established, the condition of the 
people has been characterized by crude, erroneous, 
and derogatory notions of the deity ; by debasing 
systems of worship, connected with impure and san- 
guinary rites ; by despotism in government ; by the 
arbitrary disposal of human life ; by the exercise of 
cruelty to the weaker sex, and especially to the in- 
ferior order of domestics ; by the wilful and wicked 
neglect of of parents in sickness and age, and by the 
wanton murder of children. 

Even in polished Greece and Rome, the lives of 
slaves were less regarded than those of beasts, and 
if the voice of history be correct, the Moguls on the 
northern provinces of China, coolly and deliberate- 
ly resolved to exterminate all the inhabitants of that 
populous country, to make room for their own cat- 
tle, which horrid resolution was prevented only by 
the vigor and wisdom of a Chinese mandarin. The 
custom of heathen nations of offering up human sa- 
crifices, is too well known to require proof. We 
are informed by ancient historians, that the Ethio- 
pians v/ere required, by their laws, to sacrifice boys 
to the sun, and girls to the moon. The Phenicians, 
in times of great calamity sacrificed the dearest of 
their offspring. The Scythians sacrified every hun- 
dredth prisoner to their god Mars, Among the 
Egyptians, the accidental killing of a cat was a cap- 



24 INTRODUCTORY LECTURE. 

ital offence, but if a man was found with red hair, 
he was sacrificed to one of their gods. Of the Ca- 
naanites we know that the burning of their sons 
and daughters in the fire, was one of their most com- 
mon sins. The Persians offered up human victims 
by inhumation, inclosing them in sepulchral caverns. 
The custom of the Gallic Druids was to set up an 
immense figure of a man in wicker work, in which 
they enclosed a hundred victims, and then consume 
the whole as an offering to their gods. Other an- 
cient nations were equally guilty in these things, and 
the most reputable Spanish historians inform us 
that the Peruvians devoted 200 children every year, 
for the health of the Ynca, and that Montezuma, the 
last reigning monarch of the Mexicans, annually of- 
fered up 20,000 human victims to the sun. 

These accounts, collected from the writings of 
Cesar, Plutarch, Eusebius, Tacitus, Pliny, Rollin, 
and Gibbon, are but too faithful a counterpart of 
the picture of what our modern missionaries have 
told us respecting the heathen of the present day. 
If we had not heard, in our own times, of the horrors 
of infanticide, of the immolations of Juggernaut, 
and of the burning and burying of widows alive in 
India, we might have been disposed to account those 
statements fabulous, but the enterprize of modern 
missionaries has developed scenes as revolting, as 
degrading, and as afflicting as the united testimony 
of ancient historians. 

This then, is the true state of the case, as nearly 
as can be ascertained, — more than half the world is 
" wholly given to idolatry," and of the lesser divis- 
ion, a great portion is overrun with Mahommedan 



INTRODUCTORY LECTUREw 25 

delusion, or some other errors fatal to the well being 
of man. With these views of the matter, what can 
be done '/ Where is the leaven to be found that 
shall leaven the whole lump ? Is it in Christianity, 
and Christianity alone ? Summon then, the whole 
world together to one meeting, and put the question 
to vote, — " Shall the Maker of this w^orld govern it ; 
and shall he, and he alone be the object of religious 
worship ?" More than half the world would say, 
" We have never heard his name." Then let his 
name be sounded aloud, that every one may hear. 
The reply would be, " We know him not ; Budhu, 
Vishnu, Lama, and Confucius, we know, but of 
Jehovah we know nothing." Then tell them that 
" there is but one God, and one Mediator between 
God and man, the man Christ Jesus," and then put 
it to vote, " Shall this God be your God, and this 
Christ your Saviour ?" The Pagans, to a man, 
would say, " Give us the gods our fathers worship- 
ped ; as for this God, we know him not, nor desire 
the knowledge of his ways." The Jews would call 
for a division of the question. They would say^ 
'' The Lord Jehovah shall be our God ; but as for 
the man Christ Jesus, we will not have him to reign 
over us." The Mahomedans would propose an 
amendment. They would say, " Let us have the 
God of heaven for our God, but Mahomet shall be 
our prophet, and the Koran our guide." Then lay 
before the assembly the Pible, containing the Old 
and New Testaments — read the prophecies concern- 
ing Christ in the Old Testament, and show their ex- 
act fulfilment in him, from the New, and then put 
the final question, " Shall the religion of Jesus 

3 



26 INTRODUCTORY LECTURE. 

Christ be the rehgion of the world ?" The Pagan 
would say, ' No,' — the Mahommedan and the Jew 
would say, 'No' — and the Infidel too would say, 'No.' 
Thus we should find ourselves outvoted by perhaps 
fiYe to one. 

Now, on the supposition that the Christian reli- 
gion is the only one worthy of God, and of the ac- 
ceptance of man, this is an alarming consideration; 
and what increases the surprise is, that we now live 
in nearly the six thousandth year of the world, and 
the two thousandth of the Christian n era. | What 
has the world been doing for more than five thou- 
sand years, that so great a part of it does not even 
know the name of Him who made it ? And what 
have the Christians been doing, that now nearly two 
thousand years have elapsed since the establish- 
ment of Christianity, and the world is not half 
Christianized yet ? 

If the apostles had lived to this time, would they 
have suffered things to be as they now are ? Why, 
in less than fifty years from the resurrection of 
Christ, that lowly, feeble band, without the adven- 
titious aid of wealth, and power, and worldly influ- 
ence, and with but little of human learning and elo- 
quence, carried the gospel into almost every part of 
the Roman empire. Hear the apostle Paul, — 
" From .lerusalem round about unto Illyricum, I 
have fully preached the gospel of Christ." In an- 
other place, speaking of the gospel, he says, " It 
was preached to every creature under heaven ;" and 
in another, speaking of the labors of his colleagues, 
he says, " Their sound is gone out into all the earth, 
and their words unto the ends of the world." " So 



INTRODUCTORY LECTURE. 27 

mightily grew the word of God and prevailed," in 
the days of those first heralds of the cross. 

It must not be forgotten that the facilities for carry- 
ing the gospel into remote parts of the world, are now 
much greater than they were in the days of the apos- 
tles. The science of navigation has been greatly 
improved, and nations far remote are brought nigh 
by the improvements that have been made in the 
mariner's art. Commerce, also, has opened an in- 
tercourse with nations that were once esteemed so 
barbarous that it was considered dangerous to ap- 
proach them ; while, by the aid of printing, books 
may be multiplied to almost any extent, and knowl- 
edge diffused with wonderful rapidity. From ac- 
counts transmitted to us by those who have explo- 
red heathen countries, we learn that in many places 
" the fields are white already to harvest." The 
Rev. Henry Martyn, of the Church Missionary So- 
ciety, has penetrated Persia. The Rev. Mr. Wolflf, 
of the London Missionary Society has gone into 
Turkey. Messrs. Pliny, Parsons, Fisk, and others, 
of the American Board, have visited Palestine. A 
goodly band have gone to Ceylon and continent- 
al India, among whom the names of Ward, Wade, 
and Judson, of the Baptist church, are conspicuous. 
A Morrison has mastered the Chinese language, and 
opened the way for the circulation of the Bible in 
that vast empire, while a Gutzlaflf, of the Danish 
Missionary Society, is availing himself of this pro- 
pitious circumstance, and scattering the seed of 
heavenly truth in almost every direction. The Mo- 
ravians have broken up the soil in Greenland, La- 
brador, Iceland, and the West Indies. 



28 INTRODUCTORY LECTURE, 

The Methodist Missionary Society in England 
has now about 230 missionaries in the field, scatter- 
ed over a vast extent of territory in all the four 
quarters of the globe. This society expends annu- 
ally from $230,000 to $240,000 in the missionary 
cause, and numbers about 40,000 church members, 
the fruits of missionary toil. The American Board 
of Foreign Missions have purposed, with the leave 
of Providence, to send forth, as soon as suitable men 
can be obtained, 40 missionaries to Asia, Africa, and 
some parts of Europe, and 20 or more to the differ- 
ent tribes of Indians of this country. The Baptist 
and Episcopal churches are not only alive^ but awake 
to this all important subject, and the Methodist Epis- 
copal church have at last emptied their treasury 
and replenished it again, with a munificence worthy 
of the cause, and the age in which we live. 

But while such exertions are making on the part 
of Christians, to enlighten and bless the world with 
the healing beams of our most holy religion, the 
enemies of the cross of Christ are as vigilant as the 
common adversary of mankind in sowing the tares 
of Infidelity — in poisoning the streams of literature 
— in diverting the minds of youth from the conside- 
ration of religion, and in endeavoring to shake the 
faith of believers. The Bible is denounced as an 
old and silly book, unworthy of God, and injurious 
to man. Too many, even in the Christian's coun- 
try, are found to depart from the faith, " giving 
heed to seducing spirits and doctrines of devils." It 
is truly surprising to observe in how many forms 
and fashions Infidelity appeareth. We may say of 
it as the late learned Dr. Barrow once said of Wit ^ 



INTRODUCTORY LECTURE. 29 

" It is a thing so versatile and multiform, appearing 
in so many shapes, so many postures, so many garbs, 
that it is not easily apprehended ; sometimes it 
playeth on words and phrases, taking advantage from 
the ambiguity of their sense; sometimes it is wrap- 
ped up in a dress of humorous expression ; some- 
times it lurketh under an odd similitude ; sometimes 
it lodgeth in a sly question — in a smart answer — in 
a quirkish reason — in a shrewd imitation — in a cun- 
ningly diverting, or smartly retorting objection ; 
soQietimes it is couched in a bold scheme of speech — 
in a tart irony — in a stout hyperbole — in a startling 
metaphor — m a seemingly plausible objection, or in 
acute nonsense ; sometimes it makes a whimsical rep- 
resentation of sacred persons and things — a counterfeit 
speech — a mimical look or jesture ; sometimes an 
affected simplicity — at other times a presumptuous 
bluntness is its true characteristic, at others, a crafty 
wresting of obvious matter to serve its purpose. Its 
ways are unaccountable and inexplicable, being an- 
swerable to the numberless rovings of fancy and 
turns of language. It raiseth admiration, as signi- 
fying a nimble sagacity of apprehension — a special 
felicity of invention, a vivacity of spirit, and reach 
of wit more than vulgar ; it seemeth to argue a rare 
quickness of parts — a notable skill that can dexte- 
rously accommodate itself to the purpose in hand. 
It possesses a lively briskness of humor which is not 
apt to damp the sportful flashes of imagination. It 
also procureth delight by gratifying curiosity with 
its rareness, or semblance of difficulty, by diverting 
the mind from its road of serious thought — by instil- 
ling gaiety and airiness of spirits — by provoking to 

3* 



30 INTRODUCTORY LECTFRE» 

such dispositions of gaiety in a way of emulation or 
complaisance — and by seasoning matters otherwise 
distasteful and insipid, with an unusual, and thence 
grateful savor." 

All this, which was originally said of wit^ and 
much more in the same strain, might be said of Infi- 
delity ; for it is well known ihdXwit^ not reason^ and 
ridicule^ not wisdom^ are the principal arms of this 
common enemy of mankind — an enemy found in all 
ranks of society, not excepting the religious them- 
selves. It is an enemy that speaks all languages, 
and wears the costume of every age and nation. 
With the vulgar it can be vulgar, and with the refi- 
ned, polite ; with the voluptuous it can be voluptu- 
ous without scruple ; and with the gay it can be fas- 
cinating to excess i with the man of business it can 
be economical ; and v/ith the profuse it can be gen- 
erous to a proverb, and by the substitution of a few 
fashionable epithets, as nature, for God^ — chance, 
for Providence — character and virtue, for religion 
and piety — and reason, philosophy, and common 
sense, for divine revelation, it can very easily ex- 
clude those solemn verities from the creed of too 
many in the present day, even in the land where 
Bible societies and revivals of religion are well 
known. 

The following graphic description of Infidelity is 
from the pen of Edward Irving^ who, whatever may 
have been his errors in after life, at one time, pos- 
sessed a power of language, and a vigor of thought, 
almost bordering on inspiration : — 

" At present, there is a rest, during which the spir- 
it of Infidelity is playing its part most successfully^ 



INTRODUCTORY LECTURE. 31 

and hath obtained the mastery of every thing but the 
tyrant thrones, and the superstitious ahars,for which 
the terrible contest is about to be holden. The 
whole science of Europe serveth Infidelity. The 
whole philosophy of Europe serveth Infidelity — the 
philosophy of expediency. The whole morality of 
Europe serveth Infidelity, which is also grounded 
upon utility. The spirit of freedom and liberty 
which is smouldering beneath her thrones and gov- 
ernments, ready to toss them on high, and shiver 
them to atoms, serveth Infidelity, and hath no end but 
to destroy that which is established. The spirit of 
the reformed religion over Europe, serveth Infideli- 
ty, for it hath set aside the Scriptures, and builds 
upon the common sense or reason of mankind, and 
were better to acknowledge Paine's Age of Reason^ 
than the gospel for its standards. 

" The spirit of poetry in Germany, where alone 
any powerful poetry exists, hath bowed to Infidelityy 
in the two bright and potent stars of Goethe and 
Schiller ; and our Byron is becoming the poetical 
idol of foreign nations ; and all over Europe, from 
Russia to the isles of Greece ; and from the isles of 
Greece to the rock of Lisbon, our Bentham, the 
apostle of expediency, hath the upper hand of the 
lawgivers. And what is left I know not ; but that 
these, the chief and sovereign influencers of the des- 
tinies of men, religion, morality, philosophy, sci- 
ence, poetry, and law, that have joined themselves 
to Infidelity, should dispense and disseminate their 
proclamations to the body of the people, which now 
they are doing by the wonderful extension of educa- 
tion, and professedly liberal principles^ 



32 INTRODUCTORY LECTURE. 

" The wars and the rumors of wars which were to 
arise before the end, have come, and lo, they are 
past ; and all Europe is pleasing itself with the ima- 
gination of peace. But let every traveller who hath 
looked into the veins and arteries of the constitu- 
tion of every kingdom thereof, say whether they are 
not throbbing with the fever of passion, and every 
nerve vibrating convulsively under the weight which 
is oppressing it. And how can it be otherwise in 
foreign parts, when it is so even among ourselves, 
that expediency rides the chariot of the Lord in his 
own realm, so that faith is not regarded, even in our 
high places, as any thing beyond a word. They 
positively laugh you to scorn for propounding any 
other ground or basis of human action, or political 
government, than utility ; and I have lived to hear the 
statesmen of this Protestant nation declare, in the 
hearing of those walls where heretofore the religious 
liberties of the land were established by two centu- 
ries of debate, that '^ there is little or no difference 
m creeds," or, in other words, that faith is little more 
than a name. It is gone forth that " a man is no 
more answerable for his faith, than for the stature 
of his person, or the color of his skin." How then 
must it be on the continent of Europe, where, in the 
universities, there is nothing but rationalism in reli- 
gion, and liberalism in politics ; in the Protestant 
churches, nothing but formality or persecution ; 
where there is no spiritual sentiment but to be 
laughed at ; no spiritual man but to be scorned ; and 
hardly any at all either of spiritual sentiment, or 
spiritual life, intermingled with the great ferment- 
ing mass of feeling ? 



INTRODUCTORY LECTURE. 33 

" Superstition hath driven Infidehty to its strong 
hold, which is, diffusion and ramification. And In- 
fidehty hath driven superstition to its strong hold, 
which is, darkness and force. And the friends of 
the new power exult on all hands, in the march of 
mind, in the developement of thought and feeling. 
But in that developed feeling, there is no faith ; in 
that mighty march of mind there is no religion. It 
is the natural man, unrestrained of God, fighting 
against the restraints of man. It is Satan in one 
form fighting against Satan in another form ; 
it is the devil in his last and worst form, en- 
deavoring to take and hold the earth." — (Irving'^s 
Babylon and hifidelity foredoomed of God.^ 

In the preceding description, the picture may be 
thought too highly colored, and the censures too 
sweeping and severe, but when it is considered that 
in European countries, church and state are blended 
in an unholy alliance, it will not be wondered at, if, 
on examination, there be found much of tyranny, 
hypocrisy, and Infidelity, and very little of genuine 
faith, sincerity and truth ; and of that little we shall 
find that it exists not in the governments and church- 
es, as such, but in independent societies, and isola- 
ted individuals, whose prayers and alms-deeds serve 
to the purifying and safety of the nations. 

But how is it in our own highly favored land, 
where there is no unholy alliance of church and 
state, no reigning monarch, nor spiritual domina- 
tion ? Has Infidelity no place here ? Alas for us ! 
our free institutions will be found, it is feared, to 
tempt and invite the monster Infidelity to settle 
among us, rather than to repel and frown him from 



34 INTRODUCTORY LECTURE. 

our shores. For is it not a fact, that, among the 
ten thousand yearly emigrants that find a home and 
a resting place here, there are Infidels of the very 
worst stamp — men who styled themselves "free 
thinkers," at home, and who, by being proscribed 
there, have come here as " free inquirers," with a 
design to teach us how to think, rather than to profit 
by our former modes of thinking ? Is it not a fact, 
that the professed disciples and admirers of our im- 
mortal Franklin, who, while the constitution was 
framing, taught our fathers to ask counsel of God in 
prayer, have prevailed to throw down our State al- 
tars, and stifle the voice of prayer in our halls of le- 
gislation ? And whence this, but to the progress of 
Infidelity ? 

It is feared that there is now going on a " foreign 
conspiracy against our liberties," and that the intro- 
duction of so many Catholics yearly, is dangerous to 
the safety of the Republic. But wherefore ? Are 
not all good Catholics true believers ? Would to 
God they were ! Doubtless it is the Infidelity that 
is mixed up with Catholicism, or it is that which 
produced Infidelity, and all its consequences, in 
France, which is to be dreaded, and which makes 
the prevalence of Popery so much to be feared. 

It is well known that one of the most peaceable 
and quiet of all religious bodies on earth, has late- 
ly experienced one of the most dreadful schisms that 
ever rent a society. The Friends have divided into 
Hicksite and Orthodox parties; but wherefore this di- 
vision among a people who all professed to be led 
by the infallible spirit of God ? Most unquestiona- 
bly a spirit of Infidelity, in some form or other, was 



INTRODUCTORY LECTURE. 35 

the cause of this ! " For the fruit of the Spirit is 
love, joy, peace, long-suffering, gentleness, good- 
ness, faith," and as the reverse of these have ap- 
peared among Friends, it is certain that some 
other spirit than the Spirit of God, has found its 
way among them, and that spirit, no doubt, is a spirit 
of Infidelity. 

It is well known also, that in the Presbyterian 
church a fearful division has taken place, accompa- 
nied, as all such divisions are, with a sad alienation 
of affection in the living members of that powerful 
community ; and it will be well if, in the " New Di- 
vinity," and " New Measures," as they are called, 
there be not found, at least, in a qualified sense, 
something that springs from, or leads to, Infidel- 

And in the great political and party strifes that 
now agitate the community, it will be well if there be 
found none of this " leaven of malice and wicked- 
ness ;" if the love of party and party measures does 
not prevail above the love of the truth. 

Here is the true Antichrist — the enemy of Christ, 
and the enemy of man — more to be dreaded than the 
power of either Pagan or Papal Rome. It is one of 
those " unclean spirits like frogs" which St. John 
saw in vision, that came " out of the mouth of the 
dragon, and out of the mouth of the beast, and out 
of the mouth of the false prophet." (Rev. xvi. 13.) 
This description is remarkable, and answers well to 
the spirit of Infidelity, which, like a frog, being an 
amphibious animal, can live in different elements ; 
so this can live as well in church as state, on land as 
on the water, among the ignorant and vulgar as 



36 INTRODtlCTORY LECTURE. 

among the refined and learned. Like those noisy^ 
impudent, and disagreeable animals, this evil spirit 
is loquacious, bold, and offensive, and often as trou- 
blesome as the plague of frogs in Egypt. This is 
that seed of the serpent that lives through all gene- 
rations ; it is the root of the carnal mind which is 
enmity against God, It is an evil influence, which, 
every where, except in heaven, 

" Lives through all life, extends through all extentj 
Spreads undivided, operates unspent." 

To check the growth of this noxious weed — to 
repulse this common enemy, these lectures were first 
written, then read, and are now published. Of their 
merits the reader must judge. 



LECTURE I. 



On the Pentateuch.* 

'"' Ttoill show thee that lohich is noted in the scripture of 
truth:' —Ban. x. 21. 

The Pentateuch, or five books of Moses, wheth- 
er inspired or not, is certainly a most wonderful 
production. No other writings with which we are 
acquainted, claim so high an antiquity as these. 
No other books contain so great a variety within so 
small a compass. Here we have history the most 
ancient, narrative the most interesting, biography 
the most entertaining, poetry the most sublime, 
prophecies the most veritable, precepts the most just, 
events the most astonishing, circumstances related 
and characters described, the most remarkable in 
the world. 

Who can peruse the records of the world before 
the flood — of the patriarchal age — of the hfe and 
times of Abraham, Isaac, and Jacob — of Joseph and 
his brethren — of the sojourning of the children of 

* The word Pentateuch is a name derived from two Greek 
words, VLcvTE (Pente) five ; and tcvxo^ (Teukos,) books, and sig- 
nifies " five books." This is the reason these books are called 
the Pentateuch. 

4 



38 LECTURE I. 

Israel in Egypt, and of the travels of Israel in 
the wilderness — of the miracles of Moses — of 
the giving of the \^w, and of the whole history of 
the Jews until the death of their great lawgiver, with- 
out becoming wiser, if not better ? 

Some account of these books may now be inter- 
esting and profitable to us ; for, on the supposition 
that God has spoken to us in these venerable wri- 
tings, we cannot but feel interested to know on what 
subjects he has been pleased to reveal his mind* 
The book of Genesis gives an account of the 
creation of all things, — the institution of the Sab- 
bath — the history of Adam and Eve, and of their 
shameful fall— the history of the antediluvians, and 
of Noah's flood, and of the moral state of the world 
at that period — God's covenant with Noah, the 
second representative of all mankind — Noah's 
prophecies — the confusion of tongues — the disper- 
sion of mankind, and founding of empires — the his- 
tories of Abraham, Isaac, Jacob, Joseph, and his 
brethren — Jacob's prophecies concerning the twelve 
patriarchs — the death of Jacob, and of Joseph, and 
of that generation. 

This book is called Genesis, because, as that 
word imports, it contains an account of the produc- 
tion or generation of all things. It embraces the 
history of a period of about 2,369 years. It con- 
tains, also, some direct prophecies concerning 
Christ, and other predictions which have since been 
fulfilled, and are still fulfilling. It is the oldest re- 
cord in the world, and contains a clear, though short 
history of those remote ages which profane authors 
have vainly endeavored to rescue from oblivion. 



ON THE PENTATEUCH. 39 

This book was received by the Jews with the full 
conviction of its truth, on the authority of that in- 
spiration under which Moses was known to act. 
But when the book was first delivered, many per- 
sons then living, must have been competent to de- 
cide on the fidelity with which he relates those 
events which were subsequent to the creation ; for 
the longevity of man, in the earlier ages of the 
world, rendered tradition the criterion of truth ; and 
the tradition was conveyed from Adam to Moses, 
through only seven intermediate persons. The Is- 
raelites, therefore, must have been well able to judge 
how far these records were consistent with truth. 
If the memory of man reached beyond the period 
assigned to the creation, they must have rejected 
the Mosaic history ; but if, through so small a num- 
ber of immediate predecessors, they could trace up 
the origin of man to Adam, we need not wonder at 
the implicit veneration which ratified the records of 
Moses. 

The sacred authority of this book is established also 
by the internal evidence of its inspiration, and by the 
suffrages of our Saviour and his apostles, who have 
cited largely from it ; by the practices of living Jews ; 
by the testimony of heathen authors, and by the im- 
possibility of a forgery at any period subsequent to 
the time of Moses. 

The book of Exodus contains a history of the 
Israelites, from the death of Joseph to the erection 
of the tabernacle in the wilderness, including a peri- 
od of about 145 years. It records the cruel perse-^ 
cution and oppression of the Israelites in Egypt, un- 
der the Pharaohs ; the birth, exposure, and preser- 



40 LECTURE I. 

vation of Moses; his flight into Midian ; his call and 
mission to Pharaoh ; the miracles performed by him 
and Aaron ; the ten plagues, in which the supreme 
power of Jehovah was shown, in striking contrast, 
with the absolute weakness and contemptible mean- 
ness of the gods of Egypt. 

The name of this book signifies " going out ;"and 
the manner in which the Israelites " went out," is 
particularly described ; as also their passage through 
the Red sea ; the destruction of the Egyptian army ; 
Israel's triumph, travels, idolatry, and punishment ; 
the giving of the law on Sinai, and the institution of 
that form of worship which prevailed among the 
Jews until the time of Christ. 

The circumstances attending the plagues inflicted 
upon the Egyptians, which are recorded in this book, 
are fully treated upon by Mr. Bryant, in his learned 
treatise upon this subject, from which the following 
particulars are extracted by Mr. Home : — 

" As many of the Israelites were followers of the 
idolatry that surrounded them, these miracles were 
admirably adapted to display the vanity of the idols 
and false gods adored by their oppressors, the proud 
and learned Egyptians. 

1. By the plague of water turned into blood, was 
demonstrated the superiority of Jehovah over their 
imaginary gods. The Nile was religiously honored 
by the Egyptians ; they valued it much upon the ex- 
cellence of its waters, and esteemed all the na- 
tives of the river as in some degree sacred. 
When, therefore, the Nile was turned into blood, how 
must these idolaters have abhorred that which had 
so long been the object of their reverence. 



ON THE PENTATEUCH, 



41 



2. In the plague of frogs, the object of their idol- 
atrous worship, the Nile, was made an instrument 
of their punishment. Frogs were esteemed sacred 
by the Egyptians, but now they are their annoyance, 
and the waters of their sacred river become a se- 
cond time polluted, and the land is equally defiled. 

3. The plague of lice reproved their superstition ; 
they thought it would be a great profanation of their 
temples if they entered into them with any animalcu- 
laof this sort upon them. The priests never wore 
woollen garments, but only linen,* because that is 
least apt to produce lice. The judgment inflicted 
by Moses in this plague, was so proper, that the 
priests and magicians immediately perceived from 
whose hand it came, and confessed that it was the 
finger of God, 

4. The plague of files, which was inflicted in the 
midst of winter, and not in summer, when Egypt 
swarmed with flies, would show the Egyptians the 
folly of the god they worshipped, who was supposed 
to have power to drive them away in summer, but 
could not now prevent their coming in winter. 

5. The plague of murrain, (a contagious disease 
among cattle,) destroyed the living objects of their 
stupid worship. The sacred bull, the cow, or 
heifer, the ram, and the he-goat, fell down dead be- 
fore their worshippers. In this the Egyptians not 
only suffered loss, but beheld their deities sink be- 
fore the God of the Hebrews. 

6. As the Egyptians were celebrated for their 



* How often do we read of the "/ne Zewea" of Egj^pt, in many- 
parts of Scripture ! 

4* 



42 LECTURE I. 

medical skill, (of which the art of embalming dead 
bodies is still a proof,) and their physicians were, 
held in the highest repute, the infliction of boils and 
Mains, (boils that bred worms and burst,) which 
neither the deities could avert, nor the art of man 
alleviate, would farther show the vanity of their 
gods. The Egyptians had long been in the prac- 
tice of sacnficing human victims, by burning them 
on a high altar, and at the close of the sacrifice, ta- 
king their ashes and scattering them in the air, for 
the good of the people. Now Moses and Aaron 
take ashes from the furnace, and scatter them abroad,, 
but with a different intention, and to a more certain 
effect. 

7. The plague of rain, hail, and fire, demonstra- 
ted that neither their god Osiris, who presided over 
fire, nor Isis, who presided over water, could pro- 
tect the " fields of Zoan" from the rain, hail, and 
lightning of Jehovah, 

8. The devastation produced by the plague of lo- 
custs, must have convinced these idolaters that the 
gods in whom they trusted could not deliver them 
from the power of the God of the Hebrews. They 
trusted much to the fruitfulness of their soil, and to 
their deities Isis and Serapis, who were the conser- 
vators of all plenty. But, by this judgment, they 
were taught that it was impossible to stand before 
Moses, the servant of the true God. The very 
winds which they venerated, were made the instru- 
ments of their destruction ; and the sea, which they 
regarded as their defence against locusts^ could not 
afford them any protection. 

9. The plague of darkness^ would confirm the 



ON THE PENTATEUCH. 43 

Egyptians still more, if confirmation were necessa- 
ry, in the belief of the impotency of their gods* 
They considered light, and fire, the purest of ele- 
ments, to be proper types of God. They regarded 
the sun as an emblem of his glory, and the soul of 
the world, and considered the sun and moon as the 
Creators, conservators, and rulers of all things. 

10. The destruction of the first-born, was a just 
retribution ; for after the Egyptians had been pre- 
served by one of the Israelitish family, they had, con- 
trary to all right, enslaved the people to whom they 
were so much indebted ; had murdered their chil- 
dren, and made their bondage intolerable." The 
book of Exodus presents us with several types of 
Christ, such as Moses, Aaron, the Paschal Lamb, the 
Rock in Horeb, the Mercy Seat, <^c. 

The next book is called Leviticus, because it 
treats of the laws, ordinances, and ofiices of the 
Levitical priesthood. This book throws considera- 
ble light upon many passages of the New Testa- 
ment, which would be quite unintelligible without it ; 
and the Epistle to the Hebrews, in return, is the 
best comment on this book. The things herein de- 
scribed, are shadows of better things to come, even 
of Christ, and of redemption through him. The 
Old Testament gospel is well expressed in the fol-^ 
lowing lines, by Cowper : — 

Israel in ancient days. 
Not only had a view 
Of Sinai in a blaze, 

But learned the gospel too. 
The types and figures were a glass^ 
In which they saw a Saviour's face^ 



44 LECTURE I. 

The paschal sacrifice, 

And blood-besprinkled door, 
Seen with enlightened eyes, 
And once applied with power, 
Would teach the need of other blood 
To reconcile the world to God. 

The Lamb, the dove, set forth 

His perfect innocence, 
Whose blood of matchless worth. 
Should be the soul's defence ; 
For he who would for sin atone. 
Must have no failings of his own. 

The scape-goat on his head 
The people's trespass bore, 
And to the desert led, 
Was to be seen no more , 
In him our surety seem'd to say 
Behold, I bear your sins away. 

Dipt in his fellow's blood, 

The living bird went free. 
The type well understood. 
Expressed the sinner's plea, 
Describ'd a guilty soul enlarg'd, 
And by a Saviour's death discharg'd. 

Jesus, I love to trace, 

Throughout the sacred page, 
The footsteps of thy grace. 
The same in every age : 
O grant that I may faithful be, 
To clearer hght vouchsafed to me !" 

Whoever attentively examines the ceremonial laws 
of Moses, will see, if not feel, the justice of the fol- 
lowing remarks : — 



ON THE PENTATEUCH. 45 

" If Moses was not divinely commissioned, at 
what time, and on what pretence could the whole na- 
tion be persuaded to receive the laws^ and abide by 
the regulations said to have been delivered by him ?" 
(JLevVs Ansiver to Paine,) 

" How came it to pass, that, in all the divisions 
and factions into which the nation fell, there was 
never any Jew who endeavored, with any success, to 
undeceive the rest of his own people, so as to make 
them shake off the troublesome yoke of Moses' 
laws ? They were received by the whole nation, a 
whole tribe was set apart to explain and execute 
them ; they were publicly read every Sabbath, and 
in a more solemn manner every seventh year, and 
public festivals were kept, in view of them, every 
year, until the time of Christ*" — (^Allix^s Reflec- 
tions,) 

" No power or art of man could have obliged so 
great and turbulent a nation to submit to such 
troublesome precepts as the Jews always have sub- 
mitted to, had they not been fully convinced, from 
the very first, that the command was from God, and 
that it must be obeyed, at the peril of their souls." — 
[Bishop Wilson ») 

The book of Numbers is so called, because it con- 
tains an account of the " numbering" of the people in 
their journeyings through the wilderness to the pro- 
mised land. It includes a period of about 38 years, 
and may be considered as the first journal, or book 
of travels ever written. In this book is contained 
the singular narrative of that most inexplicable char- 
acter called Balaam^ and of his interview with Balak, 
king of Moab. Of Balaam, a very acute observei 



46 LECTURE I. 

of human nature has remarked : — " He was a man of 
very extraordinary character, and of very singular 
gifts and abilities. He seems to have united quali- 
ties the most dissimilar and opposite. He exhibits 
in his language and conduct, a very uncommon com- 
bination and contrast of virtues and vices. What 
can exceed, on the one hand, the generosity and dis- 
interestedness which he expressed when repeated- 
ly solicited to employ his prophetical sagacity 
against Israel ? What can equal, on the other, the 
vile prostitution, for hire, of his great talents in the 
service of an idolatrous prince, against the people 
whom he knew to be favored, and protected of 
heaven ? We see him one day seeking the most in- 
timate communion with God, and the next recurring 
to the practice of infamous arts, to accomplish a 
most diabolical purpose ; proclaiming, at one time, 
in the language of prophecy, the security, glory, and 
happiness of God's people ; and at another, in the lan- 
guage of a wicked policy, insidiously giving coun- 
sels which directly tended to tarnish that glory and 
destroy that happiness and security. We behold 
him, at one time, fully impressed with the import- 
ance of a holy life, and even praying that he might 
die the death of the righteous, and at another, cleav- 
ing to the mammon of unrighteousness, and at last, 
prematurely cut off among the enemies of the Lord." 
(Dr, Hunter*^ 

Scarcely any piece of history, (says Dr. Clarke,) 
is better calculated to impress the mind of a serious 
reader with a sense of the goodness and severity of 
God, than the book of Numbers. In every transac- 
tion, the holiness and justice of God appear, in the 



ON THE PENTATEUCH. 4? 

closest connection with his benevolence and mercy. 
From such a Being as this book describes, what 
have not the wicked to fear ! From such a Father 
and friend, what have the righteous not to hope ! It 
is of the things recorded in this book, that St. Paul 
says, " They happened unto them for ensamples, 
and are written for our admonition." From Christ's 
remarks to Nicodemus, concerning the brazen " ser- 
pent" which Moses " lifted up," we may gather that 
this book was esteemed as canonical among the Jews 
in his time, and therefore we have no just grounds, 
at this day, to doubt its authenticity. 

The last of the five books of Moses is called 
Deuteronomy, which signifies " the second law," or 
" law repeated." This book contains a compendious 
recapitulation of the laws given by Moses, enlarged, 
with many explanations, and enforced by the strong- 
est and most pathetic exhortations to obedience. 
This was intended for the benefit of those who were 
born in the wilderness, who were not present at the 
giving of the law at Sinai. The inspired legislator 
who, in the preceding books, had spoken of himself 
in the third person, here changes his style, and, 
dropping the character of an historian, in the most 
earnest and impressive manner, addresses himself to 
his people. The variations in expression, which are 
observable in the repetition of the law, have been 
considered as an intimation that the spirit of the law, 
rather than the letter, is that which is to be regard- 
ed. 

As the Israelites were now about to enter the pro- 
mised land, and many of them had not witnessed the 
various transactions in the wildernes^s, Moses reca- 



48 LECTURE I. 

pitulates the principal occurrences of the forty 
years, now almost elapsed, and show the necessity 
of fearing, loving, and obeying God ; repeats the 
moral, ceremonial, and judicial law, and confirms the 
whole in the most solemn manner ; appoints Joshua 
as his successor ; delivers a copy of the law to the 
priests ; prophecies of things which should come to 
pass in the latter days ; blesses each of the tribes 
prophetically ; and then, having taken a view of the 
promised land from the top of Mount Nebo, yields 
up the ghost, and is buried by the Lord. This in- 
structive book of practical directions, many of which 
are applicable to us, as well as to ancient Israel, is 
worthy of our most diligent perusal. 

We will now enter more particularly upon the 
question of the divine authority and inspiration of 
these books. 

That Moses was the author of the Pentateuch, is 
proved by the concurrent testimony of antiquity, 
and the uniform report of uninterrupted traditions. 

Whoever is in the least acquainted with the 
names of heathen deities, heroes, heroines, and oth- 
er fabulous persons, will perceive that there is some 
foundation for the truth of the things related in these 
books. " At least, it must be granted, that these 
matters have given occasion to most of their fables, 
as to that of Chaos ; to that of the marriage of Pele- 
us and Thetis ; to that of Prometheus and Pandora's 
box ; to that of Jupiter's laughter for the first seven 
days of his life ; to that of the golden age, and of 
the deluge ; to the name of Deucalion ; to that of 
firing the world by Phaeton ; and to a great many 
other fictions, which seem to be nothino^ less than 



ON THE PENTATEUCH. 49 

caricatures of the persons and things mentioned in 
the first books of the Bible." 

Again, whoever is acquainted with ancient histo- 
ry will admit that the heathens themselves have ac- 
knowledged Moses for the most ancient lawgiver ; 
for this we have the testimony of Plato, a Greek 
philosopher, who died at Athens 348 B. C. ; Pole- 
mus, or Polemon^ another Greek philosopher, who 
died 270 B. C. ; Pythagorus, another Grecian, who 
died 497 B, C. ; and Diodorus Siculus, an eminent 
ancient historian, of Sicily, who places Moses in the 
front of the most ancient lawgivers. 

The objections that have been urged against this, 
(the fact that Moses is the author of these books) 
are so trivial as scarcely to deserve notice. Many 
persons cannot comprehend how Moses could be 
the author of that part which relates to his own 
death ; and, forgetting that Joshua or Ezra might 
have supplied those few verses, make their objec- 
tions against the authenticity of the whole. 

It is worthy of notice, that in many parts of the 
Pentateuch, Moses speaks of himself as its author. 
It is mentioned also as the work of Moses, under the 
title of" the Law," by almost all the sacred writers, 
and is cited indisputably as his work, and was re- 
ceived by every sect of the Jewish church, as also by 
the Samaritans, after the revolt of the ten tribes. 
That the Pentateuch was written before the Babylo- 
nish captivity, is evident, both from the book of Dan- 
iel, and from the Chaldee paraphrases so often men- 
tioned by biblical critics. 

As a further proof that these books were written 
by Moses, it may be observed that they are address- 

5 



50 LECTURE I, 

ed to the Israelites, as his cotemporaries, and they 
never afterwards could have been imposed as a gen- 
uine work, upon his countrymen, whose rehgion 
and government were built upon them. 

It is no small service that is rendered to the cause 
of Christianity, that it constantly appeals to facts 
that were well known at the time the doctrine or pre- 
cept was first promulgated, and if it be a fact that 
there were such men as Cyrus, and Alexander, and 
Cesar, and we believe, on the credit of general his- 
tory, that there were such men, why should we doubt 
the fact of there being such a man as Moses; and 
moreover, if no one ever doubted the authenticity of 
the works of Homer, Virgil, or Cesar, why should 
any man doubt the authenticity of the writings of the 
Jewish lawgiver. Is it not strange that men should 
give credit to every line of Homer, and doubt every 
statement of Moses ? 

" A fact is accounted certain when it is attested 
by those who were eye witnesses of it ; when record- 
ed by an historian who had lived among those who 
had perfect knowledge of it ; when it is not gainsay- 
ed or contradicted by any ; if penned at the time, 
when it could be related otherwise, without exposing 
the writer to derision ; when the matter is found to 
be of that nature that none could be ignorant of it ; 
or lastly, because of its natural connection with all 
those other events which necessarily depend upon 
it." 

" To speak plainly, is it not very unreasonable and 
unjust to demand either more proofs, or such as are 
of another nature, for the confirmation of the truth 
in question, than are required to verify any other 



ON THE PENTATEUCH. 51 

matters of fact. Why should not the testimony of 
Noah's children be sufficient to prove that there was 
such a man as Methuselah ? Or why should not the 
testimony of Methuselah be sufficient to prove that 
there was such a man as Adam ? Do we not every 
day give credit to the accounts which old men give 
us of their predecessors, especially when we find that 
what they relate hath an exact reference and connec- 
tion with those things we are eye witnesses of?" 

The books of Moses cannot have been forged 
since the time of Josephus, who testifies, (in his 
work against Apion, Book I. Sect. 8,) " We have not 
an innumerable multitude of books among us, disa- 
greeing and contradicting one another, as the Greeks 
have, but only twenty-two books, which are justly 
believed to be divine. And of them Jive belong to 
Moses, which contain his laws, and the traditions of 
the origin of mankind till his death*'''* 

" It is ridiculous to suppose that they were forged 
since the time of Ptolemy Philadelphus, for they 
have been in the hands of the heathen themselves 
ever since that time." 

" It is equally inconsistent to suppose them forged 
since the revolt of the ten tribes, because we find the 
books of Moses among the Samaritans, who have 
preserved them ever since their revolt, without any 
changes, but such as are incident to all manuscripts 
passing through many hands." 

"It is no less absurd to suppose them forged at 
any other time. Nothing could be more notorious 
than the fact, that the Jews read the law of Moses 
every Sabbath day in all their families, or syna- 
gogues, and every seventh year beside, and that they 



52 LECTURE I. 

kept the three solemn feasts, of the Passover, Pente- 
cost, and Tabernacles, every year. Nothing could 
be more apparent than whether the Jews did obey 
the laws contained in these books or not. Nothing 
can be more absurd than to suppose an insensible 
change wrought either in the form of their civil gov- 
ernment, or the ceremonies of their religion." 

" Let us imagine a man endeavoring, all of a sud- 
den, to introduce into the world a new system of re- 
ligion ; burdensome, expensive, obscure, and differ- 
ing, in almost every particular, from that of his an- 
cestors, as also from that of surrounding nations, 
without any authority from God, would not the peo- 
ple be ready to say, as the Pharisees said to Christ, 
" Master, we would see a sign from heaven — what 
sign showest thou ? By what authority doest thou 
these things ?" For any one, therefore, at any pe- 
riod of the Jewish history, to forge such a book as 
the Pentateuch, under the name of Moses^ and im- 
pose it upon the people as his work, when he had 
written no such book, would have exposed the im- 
postor to the most perfect contempt. 

" Furthermore, if, when the Lacedemonians tell 
us of the laws of their Lycurgus, and the Athenians 
of those of their Solon, and the Romans of those of 
their Numa, we think ourselves obliged to believe 
them, because every nation is supposed to be a faith- 
ful depository of the laws of him who first founded 
their government, and if we doubt not in the least 
the truth of these relations, though there be no peo- 
ple at this day, who live according to the laws of 
Lycurgus, or Solon, or Numa, can any valuable rea« 
son be imagined, for us to doubt whether Moses 



ON THE PENTATEUCH. 53 

wrote the book of Genesis, when an entire nation 
have constantly averred that he did so ? Nay, when 
all the Jews, who continue at this day, do, in all pla- 
ces, where they are scattered throughout the world, 
equally, and with one consent, maintain that they 
received this book from him, together with the laws 
and worship therein contained, and when it is noto- 
rious that many of them have suffered martyrdom 
in confirmation of this truth ?" — Allix^s Reflectiofis on 
the books of Scripture, 

" The Jews compute the beginning of their day 
from the preceding evening — they keep the Sab- 
bath on the seventh day — they observe circumci- 
sion — they abstain from eating the muscle which is 
in the hollow of the thigh. The occasion and 
ground of all which, though they be commanded in 
other books of scripture, is no where to be found 
but in the book of Genesis, to which all these laws 
have a natural relation." 

" Now let us suppose that Solomon had formed a 
design of deceiving the people, in publishing the 
Pentateuch for a work of Moses ; is it possible he 
should so far impose on his people, as to make 
them receive the said book all at once, as that 
which had been constantly read in their families every 
seventh day, and every seventh year, for six hun- 
dred years before his time, and therefore, as a book 
had been so long in all their families, though in- 
deed it was never heard of by them before that 
time." 

" If an impostor can create a belief in others, 
that he hath some secret communication with the 
Deity, those who are thus persuaded by him, will 

5* 



54 LECTURE Ir 

easily submit themselves to his laws ; but it is ab- 
solutely impossible that a whole people should all 
at once forget what they have heard and learned of 
their parents and forefathers, and instead thereof 
admit of idle tales forged at pleasure."— ^//ir. 

The truth of the last remark has been proved in 
this country, within the memory of persons now 
living. Some years since, a certain writer, more 
famous for ridicule, filthy talking, and jesting^ than 
for " reason and common sense," tried to make the 
people believe that the books of the Old Testament 
were the product of a " gloomy Monk, by whom^ 
it is not improbable, (says he,) they were written." 
But though he tried to filch from his fellow men 
their only hope of heaven, he could not succeed ; 
for, as the sequel proves, they had their hours, if not 
their " Age of Reason ;" and in those hours of cool 
and calm reflection, they found that the testimony 
of all ages and all history respecting the truth of 
Scripture, was not to be invalidated by the ipse dix- 
it of a petulant cynic. 

It has also been proved in times still later. Even 
in our own age, which I am afraid is not an age of 
reason with every one, false prophets have risen up 
and tried to make the people believe that they were 
some great ones. Some have pretended that they 
had found the book of Jasher, Others, that they 
could work miracles, or that Christ was going to 
make his appearance in them, or that they had found 
out, by immediate revelation from God, that the Bi- 
ble was not all true. But blessed be the rock of 
. our salvation; "we have a more sure word of prophe- 
cy, whereunto we do well to take heed as unto a 



ON THE PENTATEUCH. 55 

light shining in a dark place until the day dawn and 
the day star arise in our hearts." 

But some there are, who, though they cannot dis- 
prove that Moses was the author of the books that 
go by his name, yet affect to disbelieve the truth of 
many of the things which he relates. And others 
seem at a loss to determine how he could come at 
the certain knowledge of those facts which were so 
remote from his time. For the satisfaction of sin- 
cere inquirers, let it be remembered that the pa- 
triarchs, from the time of Adam to the time of 
Moses, did keep the seventh day as a sabbath, holy 
unto the Lord, of which there is sufficient evi- 
dence in the fact that there is such frequent allu- 
sion to this division of time in many places of the 
book of Genesis, and the beginning of Exodus. 
When the ark was finished, "it came to pass 
ofter seven days, that the flood was upon the earth." 
And when the ark had rested on the top of the 
mountain, Noah sent forth a dove, and " after seven 
days sent her forth again." So when Laban had 
given his daughter Leah, instead of Rachel, to Ja- 
cob, and Jacob was dissatisfied, he said, " Fulfil her 
week, and we will give thee this also." This period 
was the usual time allotted for nuptial rejoicings, 
and for funeral solemnities. The feast of Vashti 
lasted seven days, and Joseph and the Egyptians 
mourned seven days at the interment of Jacob in the 
land of Canaan. It appears also from Exod. vii. 
25, that God observed seven days after he had smote 
the river to change the waters into blood. It is ev 
ident from Exodus 16th chapter, that the keeping 
of the Sabbath was observed by the Israelites be- 
fore the law was given at Sinai^ The words of the 



56 LECTURE I. 

decalogue also intimate that the institution of the 
Sabbath was not a new thing in Israel. 1^]iq fourth 
precept is introduced by the word " rememher^'^ 
which is not the case with any of the others. Sev- 
eral heathen writers, among whom are Homer, 
Hesiod and Linus, mention the seventh day as a fes- 
tival and solemn day, because all things were finish- 
ed within six days." — (^Allix,) 

" In confirmation that all men have been derived 
from one family, let it be observed, that there are 
many customs and usages, both sacred and civil, 
which have prevailed in all parts of the world, 
which could owe their origin to nothing but a gen- 
eral institution, which could never have existed, had 
not mankind been of the same blood originally, and 
instructed in the same common notions before they 
were dispersed. Among these usages may be reck- 
oned, — 1, The numbering by tens» — 2. Their com- 
puting time by a cycle of seven days. — 3. Their set- 
ting apart the seventh day for religious purposes. — 
4. Their use of sacrifices, propitiatory and eucharis- 
tical. — 5. The consecration of temples and altars, — 
6. — The institution of sanctuaries or places of re- 
fuge, and their privileges. — 7. Their giving a tenth 
for the nse of the altar. — 8. The custom of wor- 
shipping the Deity barefooted. — 9. Abstinence pre- 
vious to their ofiering sacrifices. — 10. The order of 
the priesthood, and its support. — 11. The notion of 
legal pollutions. — 12. The universal tradition of a 
general deluge. — 13. The universal opinion that 
the rainbow was a divine sign, — 14. And the olive 
branch a token of peace." — (^Clarke,) 

The truth of the things related by Moses, might, 



ON THE PENTATEUCH. 57 

as we have already seen, be very easily preserved 
by uninterrupted tradition. The patriarchs were 
remarkable for their longevity, and in the absence 
of hooks^ and that infinite variety of news^ which are 
in circulation at the present day, would be more 
likely to talk over, again and again, in the course of 
eight or nine hundred years, all the remarkable 
things that happened when they were young ; and 
as there was but one Adam and Eve, and one Cain 
and Abel, &c., it was not possible for these things 
to be forgotten. Adam could relate them to Me- 
thuselah, with whom whom he was cotemporary 
240 years ; and Methusaleh to Noah, with whom 
he was cotemporary 600 years ; Noah might have 
related them to Shem, and Shem to Abraham ; 
Abraham to Isaac, Isaac to Joseph, Joseph to Am- 
ram, and Amram to Moses. 

In these books of Moses, we have what may very 
properly be termed an impartial history. Histories 
written in the present day, and especially ecclesi- 
astical histories^ are famous for the reverse. In these 
merely human compilations, the writers generally 
take care to exalt their own nation, family, or sect, 
and to lower those of their rivals. But in the Mo- 
saic history, the author honestly relates all the 
times, circumstances, places, persons, and actions, 
favorable or unfavorable, no matter, if necessary to 
the perfection of the narrative. " There are many 
passages in them which any person who lived after 
Moses' time, would certainly have left out, if for no 
other reason, for this, at least, the mention of them 
was highly derogatory to some of the first families 
in Israel. Most men are careful to conceal what- 



58 LECTURE !• 

ever is dishonorable to their famihes. Moses, on 
the contrary, records things prejudicial to the mem- 
ory of his ancestors, and derogatory to his own. 
When he speaks of Levi, the head and father of his 
own tribe, he leaves an eternal blot upon his mem- 
ory ; and when he speaks of himself, he lays open 
his own failings and sins, and leaves himself at last 
" in the plains of Moab," in view of the promised 
land, but not permitted to enter therein. Such sin- 
cerity and impartiality mightily increase the author- 
ity of an author." — (^Allix.) 

" The miracles of Moses have four marks of au- 
thenticity peculiar to them, which evidently demon- 
strate their divine origin. 1, They were the ob- 
jects of sense, that is, perceptible to the senses, — 
2, They were performed in the most public manner, 
in the presence of millions of people, — 3, A great 
part of the ceremonial law is founded on them, — 
4, A great part of the precepts took place from the 
time of their being performed, and have continued 
the same to this very day — the miracle of the man- 
na, which continued nearly 40 years — the plenty, in 
the 6th and 49th years — and the fact that no enemy 
should desire to make inroads upon their territories 
at the time of the three great festivals, when the 
men of war were gone up to Jerusalem, are strong 
proofs of the divine origin of our religion." — {Levies 
Answer to Paine.) 

The memory of the miracle of Israel's deliverance 
from Egypt, and of the death of Egypt's first-born, 
is perpetuated to the present day, in the feast of the 
passover, among the Jews. And the fact, that the 
people are a separate, distinct, and peculiar people, 



ON THE PENTATEUCH. 59 

unmixed and alone, though scattered among all the 
nations of the civilized earth, is a proof that they 
are the chosen people of God, and that Moses was 
their law giver, their sacred historian, and their 
heaven-in«pired prophet. 

" The laws of Moses respecting the poor, the 
widow and fatherless, hired servants, purchased ser- 
vants, and slaves, are vastly superior to those of 
ancient Greece, Sparta, and Rome ; or even of 
those Christian States who still continue to make 
void the law of God by their political traditions. 
" It makes one tremble," says Montsequieu, " to 
read over the Roman laws respecting slaves. They 
compare them to the beasts of burden, and give 
them up to the most cruel torture. Did the master 
of a family happen to be assassinated, all those 
under the same roof were condemned to die, without 
distinction. What could unfortunate slaves do, 
against voluptuous and imperious masters, who 
were restrained by no laws ?" Excesses of inconti- 
nence are attested by the same writer. " Even 
Cato, the wise Cato, carried on a scandalous trade 
with his beautiful slaves." 

At Lacedemon, let the slaves be treated in the cru- 
dest manner soever, yet they could claim no protec- 
tion from the laws. If any one looked above his con- 
dition, he was condemned to die, and his master was 
fined. The Spartans, being authorized by such 
laws, used to fall upon the Helots (slaves) whilst 
they were at work in the fields, and without mercy 
would destroy the ablest among them ; and this for 
mere exercise, and lest the slaves should increase 
too much. 



60 LECTURE I. 

And Rome, still more barbarous, calmly viewed 
her great men slaughter their slaves, without the 
least cause of complaint, in order to throw their 
bodies into their fish ponds, to make their lampreys, 
by such nourishment, more delicious. And in the 
amphitheatre, and on festival days, thev caused more 
blood to flow than in many days of battle. Our 
code of laws is short and clear ; kings can read it 
and nations understand it ; whilst the laws of some 
of the most refined civilized nations, after many 
hundred years' labor, are scarcely any thing more 
than undigested compilations — confused heaps of 
foreign, oppressive laws, and barbarous customs — 
dark labyrinths, in which the most learned counsel- 
lors lose their way, and through which the greatest 
lawyers can scarcely show a path ; for what is law 
to-day is not allowed to be law to-morrow. 

It must farther be observed, that all the tribes in 
the whole nation were governed by the same laws 
and statutes ! But in many nations and govern- 
ments, every town and every hamlet has its own 
laws. What is just (in the eye of the law,) in one 
village, is unjust, two miles farther off; and they 
change laws as often as they change post horses. 

Our laws are uniform and invariable ; they are 
the same to-day, and are known to every Jew ; while 
those of Lycurgus, in about five centuries after they 
were made, were all forgotten. The morality of 
the laws of Moses is mamifest to all who will be at 
the pains to consult them. There is scarcely a 
vice which they do not condemn. It is not 
enough that evil actions are forbidden ; evil de- 
sires are prohibited. " Neither shalt thou desire 



ON THE PENTATEUCH. 61 

thy neighbor's wife — neither shalt thou covet thy 
neighbor's house." (Deut. v. 21.) 

" The philosophy of Moses is not that barren and 
fruitless one whose subtilty evaporates in empty 
reasonings, and whose powers spend themselves in 
discoveries of no use to the happiness of men ; it is 
not that disastrous philosophy which, with an axe in its 
hand, and a veil over its eyes, throws down, overturns, 
and destroys every thing, and builds up nothing — 
which, in its impious phrenzy, makes matter its 
God, and which distinguishes a man from a beast 
only by his shape ! No, it is the wise philoso- 
phy of a good man who wishes to render his fellow 
creatures happy." — {Levi,) 

The proofs of the divine origin and inspiration of 
these books are now brought within a very small 
compass. " It is sufficient to establish, in the mind 
of every Christian, not only the authenticity of these 
books as the work of Moses, but also their claim to 
a divine origin, that the words and laws of Moses 
are cited by the sacred writers, as the words and 
laws of God. They were likewise appealed to by 
our Saviour and his apostles, as the work of an in- 
spired prophet ; and Christ solemnly confirmed eve- 
ry jot and tittle of the law, and bore testimony to 
the infallible accomplishment of its designs and pro- 
mises." 

" These books were, immediately after their com- 
position, deposited in the tabernacle, (Deut. xxxi. 
9, 26,) and thence transferred to the temple, 
where they were preserved with the most vigilant 
care. The Jews maintained that God had more care 
of the letters and syllables of the law, than of the stars 

6 



62 LECTURE I. 

of heaven ; hence every letter was numbered, and 710' 
tice was taken how often it occurred* Josephus in 
in his work against Apion, (Book 1st, sec. 8,) main- 
tains that, ' during so many ages as have already 
passed, no one hath been so bold as either to add any 
thing to them, to take any thing from them, or make 
any change in them.' In addition to this, the Jew- 
ish literati, the Mazorites, or Mazoretes, ascertain- 
ed the exact nmnber of the verses, words, and let- 
ters of all the books of the Old Testament, and of 
each book, and of every section in each book, and 
of ail its subdivisions, and made critical remarks 
upon the verses, words, and letters of the He- 
brew text. So fully satisfied were the Israelites of 
the truth of the things taught by Moses, that they 
adopted his laws, made them the basis of their 
religion, and incorporated them into the very 
frame of their government." — (^Critica Biblica, vol- 
ume /,) 

The predictions contained in the 28th chapter of 
Deuteronomy, were there no other in the writings of 
Moses, compared with the past and present condition 
of the Jews, afford an irrefragable and everlasting 
proof of the justness of his claims to divine i?ispira- 
tion. The prophet, in the 25th verse, foretels their 
dispersion ; and the proof of the truth of the predic- 
tion lies in the fact that many of the Jews were taken 
captive by the Assyrians, the Chaldeans, the Per- 
sians, and the Romans ; and that many of them are 
found at this day in all the four quarters of the earth. 
In the 29th verse he says, " thou shalt be only op- 
pressed and spoiled evermore;" and it is well known 
that almost all governments have taxed or fined them 



ON THE PENTATEUCH. 



6S 



in one way or other, to get their money. Henry 
III. of England, always taxed them at every low ebb 
of his fortune. One, named Abraham, paid him, at 
one time, five hundred pounds sterling. Another, 
whose name was Aaron, paid him, at difierentltimes, 
no less than twenty thousand pounds, and his son, 
Edward I. having appointed a commission to in- 
quire into crimes of all kinds, and the adulteration 
of the coin of the realm being imputed chiefly to 
the Jews, he let loose on them the whole rigor of 
his laws. In London alone, two hundred and eighty 
of them were hanged at once, for this crime ; and 
fifteen thousand of them were robbed of their ef- 
fects, and banished the kingdom. 

In the 32d verse, Moses says, " Thy sons and thy 
daughters shall be given unto another people, and 
thine eyes shall look and fail with longing for them 
all the day long ;" and in Spain and Portugal, the 
children of the Jews have been taken from them by 
order of the government, to be educated in the Po- 
pish religion. The fourth council of Toledo or- 
dered that their children should be taken from them, 
for fear they should partake of their errors ; and 
that they should be shut up in monasteries, to be in- 
structed in the truths of Christianity ; and when the 
Jews were banished from Portugal, the king order- 
ed that all under fourteen years of age should be ta- 
ken from their parents. 

In the 34th verse, the prophet says, "Thou shaltbe 
mad for the sight of thine eyes, which thou shalt see." 
After the destruction of Jerusalem by Titus, some 
of the Jews who took refuge in the castle of Mada- 
sa, where, being closely besieged by the Romans, 



64 LECTURE I. 

they first murdered their wives and children, and then 
one another. And a similar event happened at the 
castle of York, in England, in the reign of Richard 
I., where ^ye hundred of them, after murdering 
their wives and children, set fire to the building and 
perished in the flames. 

It was predicted by Moses, that the Jews should 
be sorely distressed by war and famine, and the want 
of all things, and that they should " eat their own 
children secretly, in their distress, because of the 
straitness of the siege." This remarkable prophecy 
was twice fulfilled — once at the siege of Samaria, 
in the time of Elisha, and the other during the siege 
of Jerusalem, by the Romans, of which Josephus 
gives the following afflicting account : — 

" During the siege, there was a most terrible 
famine in the city, at which time, there was a cer- 
tain woman, of a noble family, driven to distraction, 
by famine, boiled her own child, and when she had 
eaten half, covered up the rest, and kept it for an- 
other time." 

The remarks of Dr. Clarke, at the close of this 
prophecy, are so pointed, and so pertinent, though 
brief, that I think them very suitable wherewith to 
close this lecture. 

" This is an astonishing chapter ; in it are 
prophecies delivered more than three thousand 
years ago, and now fulfilling ! O God ! how im- 
mense is thy wisdom ; and how profound thy 
counsels ! To thee alone are known all thy works^ 
from the beginning to the end. What an irrefraga- 
ble proof does this chapter aflford, of the truth and 
divine origin of the Pentateuch l" 



LECTURE II. 



ON THE HISTORICAL BOOKS. 

" If they hear not Moses and the prophets^ neither 
will they he persuaded though one rose from the dead,^^ 
— Luke xvi. 31. 

The historical books of the Old Testament, 
form a part of those Scriptures which were " given 
by inspiration of God," and are, therefore, free from 
error, and to be resorted to " for doctrine, reproof, 
correction, and instruction in righteousness." The 
writers of these books every where display such an 
acquaintance with the counsels and designs of God, 
as could not have been obtained by mere human 
foresight or penetration ; while the numerous pre- 
dictions which they have recorded, and above all, 
the testimony of Christ and of his apostles, fully 
confirm their claims to inspiration. 

It is evident, from an examination of the his- 
torical books, that they are collections from the 
authentic records of the Jewish nation. We have 
also the testimony of Josephus to this effect. — (^Con- 
tra Apian, lib. L) f 

6* 



66 LECTITRE II, 

These collections, though generally made while 
the events were fresh in memory, and by persons 
who were cotemporary with the periods to which 
they severally relate, appear to have been thrown 
into the present form, and to have received some 
additions, at a much later period. Hence, the days 
when the transactions took place are sometimes 
spoken of as being long since past, and things are 
frequently mentioned as " remaining to this day,^^ 
(Josh. iv» 9 J V. 9 ; vii. 26 ; viii. 29 ; x. 27 ; Judg, i, 
21, 26 ; XV. 19 ; xviii. 12 ; 1 Sam. vi. 18 ; ix. 9 ; 
xxvii. 6 ; 2 Kings, xiv. 7 ; xvii. 41.) 

'' While the twelve tribes were united under one 
government, their history is represented in one gen- 
eral point of view. When a separation took place, 
the kingdom of Judah, from which tribe the Messi- 
ah was to descend, was the chief object of attention 
with the sacred historians ; they, however, occasion- 
ally treat of the events that occurred in Samaria, es- 
pecially when connected with the concerns of Judah. 
It should be remarked that the sacred writers, in chro- 
nological accounts, frequently calculated in round 
numbers, where accuracy was not of any conse- 
quence. They likewise assumed various epochs. 
Thus in Genesis, Moses reckoned only by the ages 
of the patriarchs. In Exodus, he, as succeeding 
prophets, dated from the departure from Egypt ; and 
others, who lived in later times, from the building of 
the temple ; from the reigns of their several kings ; 
from their captivities and deliverances, and other 
important national events ; or, lastly, from the 
reigns of foreign kings, whom, if they described by 
names different from those under which they are 



THE HISTORICAL BOOKS. 67 

mentioned in profane history, it was in accommoda- 
tion to the titles by which they were known to the 
Jews." (See Dan. i. 7.) 

The difficulties that occur on a superficial peru- 
sal of the scriptures chiefly originate in a want of 
attention to these considerations ; and they who 
have not the leisure and industry which are neces- 
sary to elucidate such particulars, will do well to 
consult some able commentator, or spend their time 
in collecting the obvious instruction which is richly 
spread through every page of the sacred volume, 
rather than to engage in profitless speculations, or 
entangle themselves in objections which result from 
ignorance. 

The historical, like all the other parts of scrip- 
ture, have every mark of genuine and unsophistica- 
ted truth. Many relations are interwoven with ac- 
counts of other nations, now entirely extinct, yet no 
inconsistencies have been detected. A connected 
and dependent chain of history, a uniform and perva- 
ding spirit of piety , and co-operating designs, invari- 
ably prevail in every part of the sacred books ; and 
the historical, unfold the accompHshment of the 
prophetic parts." — (Grey^s Key,) 

THE BOOK OF JOSHFA. 

This book is the first in order of those generally 
termed historical. The whole of the Jewish and 
Christian churches, with the exception of a few in- 
dividuals, have uniformly acknowledged it to be the 
work of Joshua, the servant of Moses, in support of 



68 LECTURE II, 

which, the following reasons offer themselves to 
our consideration. 

"1. It is well known that Moses kept an accurate 
register of all the events that took place during his 
administration in the wilderness ; at least, from the 
giving of the law till the time of his death. Now, it 
is not hkely that Joshua, the constant companion 
and servant of Moses, could see all this, be convin- 
ced, as he must be, of its utility, and not adopt the 
same practice ; especially as, at the death of Mo- 
ses, he came into the same office. It is much more 
likely that he was instructed by Moses to continue 
that work which he himself had begun. 

2. It is certain that Joshua did record some of the 
events which transpired under his administration ; 
" and Joshua wrote these words in the book of the 
law of the Lord," (chap, xxiv, 26,) which renders it 
still more probable that he kept a reguleir register of 
events. 

3. Whoever the author might be, it is more than 
barely hinted that he was one of those who passed 
into Canaan, for he says, " The Lord had dried up 
the waters, until we were passed over." (Chapter 

V. 1.) 

4. The latter part of the twenty-fourth chapter, 
where the death and burial of Joshua are related, 
and which was obviously added by a later hand, dif- 
fers in style from the rest of the book ; the same as 
the style of the latter part of Deuteronomy differs 
from the rest of that book. 

Against this opinion, it is urged, that there are 
several thi?ngs inserted in this book which show that 
it could not have been coeval with the transactions 



THE HISTORICAL BOOKS. 69 

it records. The statement (chap. iv. 9,) that the 
twelve stones set up as a memorial of the passage of 
the Jordan ' remain to this day,^ was evidently written 
at a much later period. The same remark applies 
to the account of Ai, (chap. viii. 28.) Thus again 
we read (chap. xv. 63,) that the children of Judah 
could not drive out the Jebusites, the ancient inhab- 
itants of Jerusalem, "but the Jebusites, dwell with 
the children of Judah to this day,^^ This last passage 
shows, however, that the book of Joshua could not 
have been compiled later than the reign of David, 
for he took the strong hold of Zion, and expelled 
the Jebusites. (2 Sam. v, 7 — 9.) 

But in reply to these objections, it may be asked, 
" may not the same argument be urged against the 
genuineness of some of the books of the Penta- 
teuch ?" And if it is not allowed to have any weight 
in that case, why should it in this ? 

Upon the whole, then, it appears that the book, in 
the main, is the composition of Joshua himself. — 
1. Because Joshua wrote it. 2. Because it is the 
relation of his own account, in the conquest, divis- 
ion and settlement of the promised land. 3. Because 
it contains a multitude of particulars that only him- 
self, or a constant eye witness, could possibly relate. 
4. Because it was evidently designed to be a contin- 
uation of the book of Deuteronomy, and is so con- 
nected with it, in narrative, as to prove that it must 
have been immediately commenced on the termina- 
tion of the other."— (C. B. Vol 2, p. 129.) 

This book contains an account of the mission of 
Joshua, — the spies who went to view the land, — the 
miraculous passage of the Jordan, — the renewal of 



70 LECTURE II. 

the covenant, — the conquest of Jericho, and Ai, — 
the history of the Gibeonites, — the conquest of the 
^\e kings, — the miracle of the sun standing still, — 
the conquest of Canaan completed, — general divis- 
ion of Canaan, — cities of refuge, — Joshua's last and 
faithful addresses to the tribes, — his death, &c. 

" It comprises the history of about seventeen 
years, and is one of the most important documents 
in the old covenant. Between this book and the 
five books of Moses, there is the same analogy as 
between the four Gospels and the Acts of the Apos- 
tles. The Pentateuch contains a history of the 
foundation of the Jewish church, and the laws by 
which it was to be governed. The book of Joshua 
gives an account of the establishment of that church 
in the land of Canaan, according to the oft repeated 
declarations and promises of God. The Gospels give 
an account of the origin and laws of Christianity, and 
the Acts of the Apostles give an account of the actu- 
al establishment of the Christian church, according 
to the predictions and promises of its great founder. 
Thus then, the Pentateuch bears a striking relation to 
the gospel, and the book of Joshua to the Acts of the 
Apostles. On this principle, it would be well to 
read these parts of the Old and New Testaments to- 
gether, as they reflect a strong and mutual light upon 
each other. 

" Whoever goes immediately from the reading of 
the Pentateuch to the reading of the Gospels, and 
from the reading of Joshua to the reading of the 
Acts, will carry with him advantages from this plan, 
which he will seek in vain from any other. To see 
the wisdom and goodness of God in the ritual of 



THE HISTORICAL BOOKS. 71 

Moses, we must have an eye continually on the incar- 
nation and death of Christ, to which it continually 
refers. And to have a proper view of the great 
atonement made by the sacrifice of our Lord, we 
must have constant reference to the Mosaic law, 
where this is shadowed forth. Without this refer- 
ence, the law of Moses is a system of expensive and 
burdensome ceremonies, destitute of adequate mean- 
ing ; and without this entering in of the law, that 
the offence might abound, to show the exceeding sin- 
fulness of sin, the frailty of man, and the holiness of 
God ; the gospel of Christ, including the account of 
his incarnation, preaching, miracles, passion, death, 
burial, ascension and intercession, would not appear 
to have a sufficient necessity to explain and justify 
it. By the law is the knowledge of sin ; and by 
the gospel its cure ! Either, taken separately, will 
not answer the purpose for which God gave these 
astonishing revelations of hi^ justice and his ^race." 
— (Clarke,) 

" The scope of the writer of this book seems to 
be, to demonstrate the faithfulness of God, in the full 
accomplishment of his promises jnade to the patri- 
archs, that their children should obtain possession 
of the land of Canaan. And as, in the New Testa- 
ment, the land of Canaan is considered as a type of 
heaven, the trials, conflicts, and victories of the Is- 
raelites have been considered as adumbrating the 
spiritual trials, conflicts, and triumphs of believers 
in every age of the church. 

"And although Joshua, whose courage, piety, and 
disinterested integrity, are conspicuous throughout 
his whole history, is not expressly mentioned in the 



72 LECTURE II. 

New Testament, as a type of the Messiah, yet he is 
universally allowed to have been a very eminent one* 
He bore our Saviour's name, which appellation is 
given to him in Acts vii. 45, and in Heb. iv. 8. 
Joshua saved the chosen people of God from their 
enemies ; and Jesus saves his people from their sins." 
— (Home,) 

Of the authenticity of this book, we have the 
strongest proofs that the case will admit. The 
greater part of it was evidently written immediately 
after the events recorded in it transpired, while 
the witnesses were still living, consequently the au- 
thor's fidelity could be subjected to the test of ex- 
amination. An appeal is made in it to the book of 
Jasher, (the upright or righteous,) which, whatever 
it may be to us, was well known to the Jews in their 
day, and was to them a sufficient voucher for the 
truth of the things contained in the sacred books. 
Several of the transactions related in this book are 
recorded or alluded to by other sacred writers. See, 
for example. Judges xviii. 31, compared with Joshua 
xviii, 1, and 1 Sam. iii. 21. See also Psalm xliv. 1 — 3; 
Ixxviii. 55 — 65 ; Ixviii. 13 — 15 ; cxiv. 1 — 5 ; Hab. iii. 
8 — 13, compared with Joshua x. 9 — 11. 

Several things related in this book are confirmed 
by the traditions of heathen nations, of which notice 
is taken in Allix's Reflections ; and the martyr Ste- 
phen, and the apostles Paul and James, having quo- 
ted from this book as from authentic records, and the 
Jews, in their day, making no objection, we may be 
well assured that it makes a part of the canonical 
scripture, and was " given by inspiration of God." 



fHE HISTORICAL BOOKS. 73 

(See Acts vii. 4, 5 ; xiii. 19, 9 ; Heb. iv, 8—11 ; xi. 31, 
and James ii. 25. 

THE BOOK OF JUDGES. 

" This book derives its name from its containing 
the ecclesiastical and civil history of the Israelites, 
from the death of Joshua to the high priesthood of 
of Eli, under the government of the judges. These 
men were raised up by God out of several tribes, as 
necessity required, and were endowed with a spirit 
of wisdom and magnanimity to maintain his rights, 
and those of his people, and victoriously to vindi- 
cate them from the injustice of their oppressors, as 
well as to restore the purity of his worship, and de- 
fend the law which had been received from Him. 

" This book comprises the history of about three 
hundred years ; and is very properly inserted be- 
tween those of Joshua and Samuel, as the judges 
were governors intermediate between Joshua and 
the kings of Israel. It gives an account of the fur- 
ther conquests of the Israelites, (chap. 1,) — the 
character of the people of Israel, (chap. 2,) — their 
captivities, and oppressions ; and deliverances un- 
der Othniel, Ehud, Shamgar, Deborah and Barak, 
Gideon, Tola, Jair, Jephtha, Jbzan, Elon, Abdon 
and Samson." 

" The book of Judges," says Dr, Grey, " presents us 
with a lively description of a fluctuating and unset- 
tled nation ; a striking picture of the disorders and 
dangers which prevailed in arepubHc* without ma- 

* Republic is a state governed by representatives elected by the 
people. The Jewish commonwealth was not much like a republic, 
at this time. 

7 



74 LECTURE II, 

gislracy ; when ' the highways were unoccupied, and 
the travellers walked through by-ways ;' when few 
prophets were appointed to control the people, and 
' every one did that which was right in his own 
eyes.' It exhibits the contest of true rehgion with 
superstition ; displays the beneficial effects that flow 
from the former, and represents the miseries that 
flow from the latter." The author of the Epistle 
to the Hebrews has made honorable mention of the 
names of several of the principal characters men- 
tioned in this book, and of their faith. 

In reading the history of the times recorded in 
this book, it is necessary to bear in mind, that the 
Judges frequently acted under a divine impulse, 
and were endowed with supernatural courage and 
strength ; if this be lost sight of, it will be impossi- 
ble to justify their conduct on many occasions ; but 
the sanction of a divine warrant supersedes all gen- 
eral rules of conduct. 

From the circumstance of the author of this book 
remarking, that ' in those days there was no king 
in Israel,' (chap, xix, 1 ; xxi. 25,) it has been sup- 
posed that it was written after the establishment of 
a regal government ; but however this may be, it 
is certain that the fact of the Jebusites still dwefl- 
ing in Jerusalem, (chap. i. 21,) proves it to have 
been written before that city was captured by Da- 
vid, in the early part of his reign. (2 Sam. v, 
6—8. 

Dr. A. Clarke, Mr. Home, and many others, af- 
ter investigating the question, conclude that Sam- 
uel was, in all probability, the author of this book ; 
but whoever was the compiler, there is unquestion- 



THE HISTORICAL BOOKS. 75 

able evidence that it is justly entitled to a place in 
the sacred canon, 

" In addition to the internal evidences of its au- 
thenticity which this book presents, we find it quo- 
ted by several of the other sacred writers. (See 1 
Sam. xii. 9 ; 2 Sam. xi. 21 ; Ps. Ixviii. 11 ; Isa. x. 
4 ; X. 26 ; Acts xiii. 20 ; Heb. xi. 32.) 

In some of its relations, we may trace the ori- 
gin of mythological fables. In the story of Jeph- 
thah's daughter, we see the origin of the sacrificing 
of Iphigenia, it being usual with the heathens to at- 
tribute to their later heroes the glory of the actions 
of those who lived long before. The Vulpinaria, or 
feast of the foxes, celebrated among the ancient 
Romans, in the month of April — the time of the 
Jewish harvest — in which they let loose foxes with 
torches fastened to their tails, was derived from the 
story of Samson, and brought into Italy by the 
Phoenicians. And in the history of Samson and 
Delilah, we trace the original of the fable of Nisus 
and his daughter, who cut ofi* those fatal hairs upon 
which the victory depended. In addition to which, 
it may be remarked, that the memorials of Gideon's 
actions, are preserved by Sanchoniathon, a Tyrian 
writer, who lived soon after Gideon, and whose an- 
tiquity as a historian is attested by Porphyry." — 

THE BOOK or RUTH. 

" This book, so called from its relating the his- 
tory of a woman of that name, may be considered 
as an appendix to the book of Judges, and as an in- 



76 LECTURE lie 

troduction to those of Samuel, hence it is placed id 
our Bibles, between those books. In the Hebrew 
canon it formed part of the book of Judges, but as 
it contains a complete narrative of itself, it should 
not form any part of that book. At the feast of 
Pentecost this book is publicly read by the JewSy 
because the circumstances it relates, took place at 
the time of harvest. 

" This book, like the two preceding ones, has 
been attributed to various authors. Some consider 
it as the production of Hezekiah ; others, as that of 
Ezra ; but the best founded opinion appears to be 
that which ascribes it to Samuel, and in this the Jews 
coincide. That it could not have been written be- 
fore the time of Samuel, is certain from the genealo- 
gy recorded in chap. iv. 17 — 22, The design of 
the author seems to be to trace the genealogy of Da- 
vid from Judah, from which tribe the Messiah was 
to spring, according to the prophecy of Jacob. 

" The history related in this book, is extremely in- 
teresting, and is detailed with the most beautiful 
simplicity, while it exhibits, in a striking and affect- 
ing manner, God's providential care over those who 
walk in his fear, and sincerely aim at fulfilling his 
will. It has generally been considered that the Ho- 
ly Spirit, by recording the adoption of a gentile wo- 
man into that family from which the Saviour was 
to descend, intended to intimate the future admis- 
sion of the Gentiles into the church, and the com- 
prehensive design of the Christian dispensation,"— 
{C.B. Vol. IL p. 279.) 

Mr. Paine and other Infidels, have been greatly 
troubled about the nocturnal interview of Ruth with 



THE HISTORICAL BOOKS, 77 

Boaz, as though it were a crime of no ordinary mag- 
nitude. Not to say, that these gentlemen would not 
have known any thing about Boaz and Ruth but for 
the Bible, it is sufficient to observe, from the tenor 
of their writings, that in all such cases, they judge 
of others by themselves. 

The authenticity of the book of Ruth has never 
been disputed ; and the Evangelists, in their genea- 
logical tables, have followed its history, by placing 
Ruth among the ancestors of Christ. The several 
minute and sympathetic circumstances recorded, 
prove that no forger could have invented it : there 
is too much o^ nature to admit any thing oi art, 

THE FIRST BOOK OF SAMUEL. 

" This book contains the political and ecclesias- 
tical history of the Israelites, from the birth of Sam- 
uel, during the administration of Eli, to the death of 
Saul their first king, a period of nearly eighty years, 
including more particularly, the birth, and call of 
Samuel to the prophetic office — the mal-administra- 
tion of Eli's sons — the victory of the Phihstines 
over Israel — capture of the ark — death of Eli, and 
of his two sons — the punishment of the Philistines 
for retaining the ark — and their returning it there- 
upon — the consecration of Saul to the kingly office 
— Samuel's faithful addresses to the people, (chap. 1 
to 12,) — Saul's mal-administration and loss of the 
kingdom — history of David and Jonathan — David's 
election in the place of Saul — Saul's persecution o f 
David until his final defeat. 

" In these books, the author illustrates the char- 

7* 



78 LECTITRE ir. 

acters, and describes the events in his history in the 
most engaging manner. The weak indulgence of 
Eh is well contrasted with the firm piety of SamueL 
The rising virtues of David, and the sad depravity 
of Saul, are strikingly opposed. The sentiments 
and instructions scattered throughout are excellent ; 
and the inspired hymn of Hannah, which much re- 
sembles that of the blessed Virgin Mary, discloses 
a grand prophecy of Christ, who is here, for the first 
time in scripture, spoken of as the Messiah, or 
anointed of the Lord, whose attributes are proclaim- 
ed as those of the exalted sovereign and appointed 
judge of the earth,"— (C. B, Vol ILp.323.) 

Biblical critics are not agreed as to the author of 
this and the following book. Father Calmet was of 
opinion that they were both written by the same per- 
son — that they were constructed out of original and 
authentic documents, and that the compiler has gen- 
erally used the terms which he found in those 
memoirs, adding occasionally something of his own 
by way of illustration. Dr. Clarke says, " The most 
probable opinion appears to be that which attributes 
the former part of the first book to the prophet 
whose name it bears,^ and the latter part, with the 
whole of the second book, to the prophets Gad and 
Nathan. That these three persons committed to 
writing the transactions of David's reign is certain, 
from 1 Chron, xxix. 29 ; where it is said, ' Now the 
acts of David the king, first and last, behold they are 
written in the book of Samuel the seer, and in the 
book of Nathan the prophet, and in the book of Gad 
the seer.' " 

But whoever was the author^ it is certain that hea« 



THE HISTORICAL BOOKS. 79 

then writers have borrowed or collected from'other 
sources, many particulars related in these books. 
(^See a case related in the Comprehensive Bible, in the 
concluding remarks on the first hook») And in addi- 
tion to this, we have the testimony of the New Tes- 
tament writers to the truth of the things here record- 
ed. (See Matt. xii. 3, 4 ; Mark ii. 25 ; Luke vi. 4 ; 
Acts ii. 29 ; vii, 46 ; and xiii. 21 — 23 ; Hebrews 
xi. 32.) 

THE SECOND BOOK OF SAMUEL. 

" This book carries on the history contained in 
the first, and brings it down to within about two 
years of the death of David ; including a period of 
about forty years ; and by recording the translation 
of the kingdom from the tribe of Benjamin to that of 
Judah, it relates the partial accomplishment of the 
prediction delivered in Gen. xlix. 10. 

" This book contains, more particularly, David's 
lamentation over Saul and Jonathan — his triumph 
over the house of Saul — the conquest of Zion, Je- 
hus, or Jerusalem — the congratulations of Hiram 
king of Tyre — David's purpose to build a house for 
the Lord — his several victories, sins, domestic and 
national troubles, chastisements, repentance and 
restoration to the divine favor— his psalm of thanks- 
giving, and a catalogue of his mighty men. 

" The vicissitudes of events which this book de- 
scribes ; the fall and restoration of David ; the ef- 
fects of his errors, and his return to righteousness, 
are represented in the most interesting manner, and 
furnish valuable lessons to mankind. The heinous 



80 LECTURE II. 

sins and sincere repentance of David, are propound- 
ed, says Augustine, in order that, at the falls of such 
great men, others may tremble, and know what to 
avoid ; and that, at their rising again, those who 
have fallen may know what to imitate." 

" Among the conspicuous beauties of this book 
are the feeling lamentations of David over Saul and 
Jonathan, the expressive parable of Nathan, and the 
triumphant hymn of David. 

" This book, as well as the former, contains in- 
trinsic proofs of its verity. Besides the prophecies, 
some of which were fulfilled within a short period 
of their announcement ; the sacred writer describes 
without disguise, the misconduct of those characters 
who were most reverenced by the people, and by 
appealing to monuments, then existing, for the truth 
of what he wrote, brought forward indisputable ev- 
idence of his faithful adherence to truth. The 
books of Samuel, read in connection with the book 
of Psalms, will be found to illustrate, in a remarka- 
ble manner, many of those sublime and devotional 
compositions."— (C. B. Vol IL p. 325.) 

THE FIRST BOOK OF KINGS, 

This book comprises a period of 126 years from 
the anointing of Solomon, A. M. 2989, to the death 
of Jehosaphat, A. M. 3115. It relates the latter 
part of David's life, his death, and the accession of 
Solomon, whose reign comprehended the most pros- 
perous and glorious period of the Israehtish his- 
tory, and prefigured the peaceful reign of the Mes- 
siah, as did his erection and consecration of the 



THE HISTORICAL BOOKS. 81 

temple at Jerusalem, the beauty and perfection of the 
church of God. The history of Jhe undivided king- 
dom includes the latter days of David — the rebellion 
of Adonijah, and the inauguration of Solomon — 
David's charge to Solomon a little before his death 
— Solomon's reign from the time of his father's 
death to the dedication of the temple — transactions 
during the latter part of his reign — his commerce, 
popularity, riches, apostacy, punishment and death. 
The history of the two kingdoms of Israel and Ju- 
dah comprises the accession of Rehoboam, and the 
division of the tribes — the reio-ns of the different 
kings of Judah and Israel— part of the life of Elijah 
and the calling of Elisha — the remaining part of 
Ahab's reign, and the accession and reign of Je- 
hosaphat. 



THE SECOND BOOK OF KINGS. 

" This book continues the cotemporary history of 
the two kingdoms of Israel and Judah, during a pe- 
riod of 300 years, from the death of Jehosaphat, A. 
M. 3115, to the destruction of the city and temple of 
Jerusalem by Nebuchadnezzar, A. M, 3416. The 
connection, and occasional quarrels which subsist- 
ed between the two nations during part of this time, 
till the conquest of Samaria by Shalmanezer, ap- 
pears to have induced the sacred writer to blend 
the two histories, as in some measure treating of the 
same people. Both nations appear to have depart- 
ed with almost equal steps from the service of the 
true God ; and in the history of each we are pre- 
sented with a succession of wicked and idolatrous 



82 LECTURE II. 

kings, till each kingdom had completed the measure 
of its iniquity. The whole period seems to have 
been dark and guilty ; the glory of the people of Is- 
rael being eclipsed by the calamities of the division 
of the tribes, and by the increasing miseries of idol- 
atry and ambition. Successive tyrannies, treasons, 
seditions, and usurpations, and the almost instant 
punishment which they produced, serve at once to 
illustrate the evil character of the times, and the vi- 
gilant equity of the divine government. 

" Sixteen sovereigns filled the throne of Judah, 
from the time of Jehoram, son of Jehosaphat to the 
time of Zedekiah, in whose reign the kingdom of 
Judah was totally subverted ; and the people carried 
captive to Babylon, according to the ' word of the 
Lord' which he spake by his servant Isaiah. (Chap. 
39.) During this period, numerous prophets flour- 
ished, both in Israel and Judah, as Elijah, Elisha, 
Jonah, Joel, Amos, Hosea, Isaiah, Micah, Nahum, 
Jeremiah, Habakkuk, Daniel, Ezekiel, &c. This 
book may be divided into two parts ; part the first 
containing the history of the two kingdoms to the 
end of the kingdom of the ten tribes — part the se- 
cond the history of the decline and fall of the king- 
dom of Judah." — (^Grey^s Key.) 

" It is evident that two descriptions of writers 
were concerned in the composition of the books 
of Kings. 1. Those original, primitive, and cotem- 
porary authors who wrote the annals, journals, and 
memoirs of their own times ; from which the sub- 
stance of our sacred history has been forme^. 
These ancient memoirs have not descended to us, 
but were certainly in the hands of those sacred pen- 



THE HISTORICAL BOOKS. 83 

men whose writings are in our possession, since they 
cite them and refer to them. (See 2 Chron. xx. 34 ; 
xxvi. 22 ; xxxii. 32.) — 2. Those writers who compi- 
led and arranged the present books from those an- 
cient and authentic documents. Some ascribe this 
work to Isaiah, others to Jeremiah; but the best sup- 
ported opinion appears to be that which ascribes it 
to ' Ezra the scribe,'^ The proofs of which are these, 

1. The editor Hved after the Babylonish captivity. 
At the end of the second book of Kings, (chap. xxv. 
22, 23,) he speaks of the return from that captivity. 

2, He describes the ten tribes as still captive in 
Assyria, (chap. xvii. 3,) and introduces reflections 
on the calamities of Israel and Judah, which de- 
monstrates that he wrote after these events. 3. He 
almost every where refers to ancient memoirs which 
he had before him, and abridged. 4. There is every 
reason to believe that the editor was a priest, or a 
prophet. He studies less to describe acts of hero- 
ism, successful battles, conquests, political address- 
es, 6z;c., than what regards the temple, religion, re- 
ligious ceremonies, festivals, the worship of God, 
the piety of princes, the fidelity of the prophets, the 
punishment of crimes, the manifestation of God's 
anger against the wicked, and his kindness to the 
righteous. He appears every where attached to 
the house of David ; he treats of the kings of Is- 
rael only incidentally ; his principal object seems to 
be the kingdom of Judah, and the matters which 
concern it. 

" All this agrees well with the supposition that 
Ezra was the compiler of these books, who is uni- 
versally allowed, by the Jews, to have been the col- 



84 LECTURE II. 

lector and compiler of the different books which 
constitute the Old Testament. The apparent con- 
tradictions to this hypothesis may be easily reconci* 
led by admitting that he copied word for word the 
documents in his possession, and then added (as is 
generally the case with all historians) such illustra- 
tions and reflections as arose out of his subject. 
This shows that he was master of the matter that he 
was discussing ; and being inspired, he was not 
afraid of intermixing his own words w ith those of 
the prophets, whose writings lay before him." 

The authenticity and inspiration of these books are 
attested by the prophecies they contain, and which 
were subsequently fulfilled ; by the citations of our 
Saviour and his apostles ; by their universal recep- 
tion by the Jewish and Christian churches, and by 
the corresponding testimonies of ancient profane 
writers. The following is remarkable^ and worthy of 
regard^ as it affords an indubitable proof of the truth of 
apart of Scripture history. The part is this, — "In 
the 14th chapter of the first book of Kings, and in 
2 Chron, 12th chapter, it is recorded that ' In the 
fifth year of Rehoboam, son of Solomon, Shishak, 
king of Egypt, came up against Jerusalem, and took 
away the treasures of the house of the Lord, and the 
treasures of the king's house, and the shields of gold 
which Solomon had made.' Of this event we have 
no mention made in profane history, and conse- 
quently nothing to corroborate the testimony of 
the sacred historian ; but a confirmation of this fact 
has recently been brought to light, after the long pe- 
riod of 2800 years. From the researches of M. 
ChampoUion, it appears that Shishak was the builder 



THE HISTORICAL BOOKS. 85 

of one of the magnificent palaces of ancient Thebes^ 
the ruins of which are still to be seen at Karnac. On 
one of the walls of this palace there is sculptured a 
grand triumphal ceremony, in which the Pharaoh of 
Egypt is represented as dragging the chiefs of above 
thirty conquered nations, to the feet of the idols of 
Thebes. Among these captives is one whose name 
is plainly written in hieroglyphical letters, ' the king 
of Judah.' " This whole account, with the figure of 
the Jewish king, may be seen in the Saturday Maga- 
zine, No. 82. 

THE FIRST AND SECOND BOOKS OF CHRONICLES. 

" These books were first called " Chronicle s^''^ by 
Jerome, which name seems most appropriate, be- 
cause they contain an abstract, in order of time, of 
the whole of the sacred history, to the period when 
they were written. The first book traces the rise 
and propagation of the people of Israel from Adam, 
and afterwards gives a circumstantial account of the 
reign and transactions of David. In the second 
book, the narrative is continued, and relates the 
progress and dissolution of the kingdom of Judah, to 
•the very year of the return of the Jews from the 
Babylonish captivity. As very little notice is taken 
of the kings of Israel, it is most probable that this 
book was extracted chiefly from the records of the 
kingdom of Judah." 

" The period of time embraced in the books of 
Chronicles, is about 3468 years, and may commodi- 
ously be divided into four parts, 1. The genealo- 
gies of those persons through whom the Messiah 

8 



80 LECTtTRE II. 

was to descend, from Adam to the captivity. 2. The 
histories of Saul and David. 3. The history of 
the united kingdoms of Israel and Judah, under Sol- 
omon. 4. The history of the kingdom of Judah af- 
ter its division, to the utter subversion by Nebuchad- 
nezzar." 

" The principal object of the author of these 
books appears to have been, to point out, from the 
public records still preserved, the state of the differ- 
ent families before the captivity, with the distribu- 
tion of the lands, that each tribe might, as far as 
possible, obtain the ancient inheritance of their 
fathers, at their return. He enters particularly into 
the genealogies, families, orders, and duties of the 
Priests and Levites, that they might more easily as- 
sume their proper functions ; and that the worship 
of God might be conducted the same as before, by 
the ordained and legitimate persons. He recites 
from several rolls, or numberings of the people ; 
one taken in the time of David ; a second in the time 
of Jeroboam ; a third in the time of Jotham ; and a 
fourth during the captivity of the ten tribes, which 
shows the extreme accuracy of the Jews in preser- 
ving their genealogies and historical documents« 
These tables are a signal testimony to the origin and 
preservation of the Jewish church among mankind : 
and of the fulfilment of the Divine promises to Abra- 
ham, that his seed should be multiplied as the sand 
upon the sea-shore. They are also of very great 
importance, as exhibiting the detail of the sacred 
line, through which the promise of the Messiah was 
transmitted ; so that when Christ came, the people 



THE HISTORICAL BOOKS. 87 

might know that he was, according to the flesh, ' the 
son of David, the son of Abraham.' " AUix. 

Independently of the moral and religious instruc- 
tion to be derived from the two books of Chronicles, 
as illustrating the Divine dispensations toward this 
highly favored, but ungrateful people, the second 
book is extremely valuable in a critical point of view; 
as containing some historical particulars which are 
not mentioned in an}^^ other part of the Old Tes- 
tament. 

In confirmation of the truth of the things related 
in the books of the Kings and Chronicles, it may be 
remarked again, that several heathen authors, as 
Nicholas Damascenus, Herodotus, Ovid, Berosus, 
Strabo, Polybius, Sallust, and others, as may be seen 
in Allix^s Reflections on the historical books, have 
recorded many of the same things, and it would be 
strange indeed how all sorts of historians, of all na- 
tions and all ages, could agree so exactly with the 
Jews, in the facts which they relate, if the Jewish 
authors had not exactly followed the rules of truth. 
But, whatever doubts may exist on this head, the 
sincere inquirer after truth will be convinced of the 
authenticity of these books, by comparing 1. Chron, 
xxiii. 13 ; with Heb. v. 4; xxiv. 7 — 10 ; with Luke 
i. 5 ; 2 Chron. ix. 1 ; with Matt. xii. 42 ; and Luke 
xi. 31 ; 2 Chron. xxiv. 20, 21 ; with Matt, xxiii. 35 ; 
and Luke xi. 51 ; 1 Chron. xvii. 13, and xxii. 10; 
with Acts vii. 47, and Heb. i. 5. On this subject 
the unanimous voice of the Jewish and Christian 
churches is, " Their authenticity and canonical 
authority have never been doubted." 



88 



LECTURE II. 



THE BOOK OF EZRA. 



" This book is a continuation of the Jewish his- 
tory, from the time at which the Chronicles con- 
clude. It begins with a repetition of the two ver- 
ses which terminate those books. The first six 
chapters relate the return of the Jews under Zerub- 
babel, after their appointed period of captivity ; their 
re-establishment in Judea ; and the rebuilding and 
dedication of the temple. The last four chapters 
give an account of the appointment of Ezra to the 
government of Judea, by Artaxerxes Longimanus ; 
his return to Jerusalem ; the disobedience of the 
Jews ; and the reformation he effected among them. 
The period of time embraced in this history, is, as 
some chronologers compute, about 80 years ; ac- 
cording to others, 100 ;yt;cire. 

" This book harmonizes most strictly with the 
prophecies of Haggai and Zechariah, which it ma- 
teriall}^ elucidates, (comp. chap. v. with Hag. i. 12 ; 
and Zech, iii. 1 — 4,) which should be read with it, 
to complete the thread of history. It contains the 
edict of Cyrus granting the Jews permission to return 
to Jerusalem and rebuild the temple— an account of 
the people who returned — the laying the foundation 
of the temple — the opposition of the Samaritans — the 
subsequent decree of Darius — the return of Ezra 
from Babylon, with a commission from Artaxerxes 
Longimanus — his arrival at Jerusalem — his prayer 
—and the reformation by him effected." — (C.B^ 
Vol. IIL p. 282. 

The following extract from the works of the 



THE HISTORICAL BOOKS. 89 

learned Prideaux, will show the work in which Ezra 
was engaged — the high esteem in which he was held 
by the Jews, and the part he took in arranging the 
Hebrew scriptures : — 

" By virtue of the commission he had from the 
king, and the powers granted him thereby, Ezra re- 
formed the whole of the Jewish church, according 
to the law of Moses, in which he was so excellently 
learned, and settled it upon that foundation upon 
which it afterward stood, to the time of our Sa- 
viour. The two chief things which he had to do 
were, to restore the observance of the Jewish law, 
according to the ancient approved usages which had 
been i^ practice before the captivity, under the di- 
rections of the prophets, and to collect together and 
set forth a correct edition of the Holy Scriptures ; 
in the performance of both which, the Jews tell us, 
he had the assistance of the Great Synagogue, a 
convention consisting of one hundred and twenty 
men. But the whole conduct of this work, and the 
glory of accomplishing it is, by the Jews, chiefly at- 
tributed to him, under whose presidency, they tell 
us, it was done. And therefore, they look on him 
as another Moses, For the law, they say, was given 
by Moses, but it was revived and restored by Ezra, 
after it had been, in a manner, extinguished and lost 
in the Babylonish captivity. And therefore they 
reckon him as the second founder of it, and it is a 
common opinion among them that he was Mal- 
achi, the Prophet ; that he was called Ezra, as 
his proper name, and Malachi, (which signifies 
an angel or messenger) from his office, because 
he was sent as the angel and messenger of God to 

8* 



90 LECTURE II ► 

restore again the Jewish religion, and estabhsh it in 
the same manner as it was before the captivity, 
on the foundation of the law and the prophets. 
And, indeed, by virtue of that ample commission 
which he had from king Artaxerxes, he had an op- 
portunity of doing more herein than any other of 
his nation, and he executed all the powers thereof 
to the utmost he was able, for the re-settling both 
of the ecclesiastical and political state of the Jews, 
in the best posture they were capable of; and from 
hence his name is in so high esteem and veneration 
among the Jews, that it is a common saying among 
them, that if the law had not been given by Moses, 
Ezra w as worthy to have given it. 

" But the great work of Ezra was his collecting 
together and setting forth a correct edition of the 
Holy Scriptures, in which he labored much, and in 
the perfection of which, he went a great way. In 
the time of Josiah, the Book of the Law was so de- 
stroyed and lost, that besides that copy of it which 
Hilkiah found in the temple, there was then no oth- 
er to be had. For if the king and the high priest, 
who were both men of eminent piety, were without 
this part of Holy Scripture, it can scarce be thought 
that any one else had it. But so religious a prince 
as king Josiah could not have this long unremedied. 
By his order, copies were forthw ith written out from 
this original, and search being made for all the oth- 
er parts of Holy Scripture, both in the colleges of 
the sons of the prophets, and all other places where 
they could be found, care was taken for manuscripts 
to be made out of these also, and thenceforth copies 
of the whole became multiplied among the people ; 
all those who were desirous of knowing the laws of 



THE HISTORICAL BOOKS. 91 

their God, either writing them out themselves, or 
procuring others to do it for them. So that though 
within a few years after, the holy city and temple 
were destroyed, and the authentic copy of the law 
which was laid up before the Lord, was burnt and 
consumed with them, yet by this time, many copies, 
both of the Law and the Prophets, and all the other 
sacred writings, were got into private hands, who 
carried them with them into captivity. 

" That Daniel had a copy of the Holy Scriptures 
with him, in Babylon, is certain ; for he quotes the 
Law and the Prophets, (chap, ix, 2 — 13,) which he 
could not do, had he never seen them. And in the 
sixth chapter of Ezra it is said, that on the finishing 
of the temple, in the sixth year of Parius, the Priests 
and the Levites were settled in their respective 
functions, according to the law of Moses. But how 
could they do this according to the written law, if 
they had not copies of that law then among them ? 
And further, in the eighth chapter of Nehemiah, 
when the people called for the law of Moses, to 
have it read to them ; they did not pray Ezra to get 
it dictated to him anew ; but that he should bring 
forth the book of the law of Moses which the Lord 
had commanded to Israel ; which plainly shows that 
the book was then well known. All, therefore, 
that Ezra did in this matter was, to get together as 
many copies of the sacred writings as he could, and 
out of them all to set forth a correct edition, in the 
performance of which, he took care of the following 
particulars : 

"1. He corrected all the errors that had crept in- 
to these copies, through the negligence or mistakes 



92 LECTURE II. 

of transcribers ; for by comparing them one with 
the other, he found out the true reading. 

" 2. He collected together all the books of which 
the Holy Scriptures did then consist, and disposed 
them in their proper order, and settled the canon of 
scripture for his time. These books he divided in- 
to three parts ; i. e. the Law, the Prophets, and the 
holy writings ; which division our Saviour himself 
takes notice of (Luke xxiv. 44,) where he saith, ' all 
things must be fulfilled which are written in the Law 
and in the Prophets, and in the Psalms, concerning 
me.' For there, by the Psalms, he means the whole 
third part, called the Hagiographa, or holy writings. 
For that part beginning with the Psalms, the whole 
was, for that reason, commonly called by that name ; 
as, usually with the Jews, the particular books are 
named from the words with which they begin. 
Thus, with them, Genesis is called Bereshith — ' in 
the beginning,' because that book commences with 
that word, and so on of the books following. 

" 3. The third thing which Ezra did about the 
Holy Scriptures, was, he added in several places 
throughout the books, that which appeared neces- 
sary for the illustrating, connecting, or completing 
them, wherein he was assisted by the same Spirit 
by which they were at first written. But these ad- 
ditions do not in the least detract any thing from 
the divine authority of the whole, because they 
were all inserted by the direction of the same Holy 
Spirit which dictated all the rest. This, as to Ez- 
ra, is without dispute, he being himself one of the 
divine penmen of the Holy Scriptures ; for he was 
most certainly the writer of that book in the Old 



THE HISTORICAL BOOKS. 93 

Testament which bears his name, and is, upon good 
grounds, supposed to be the author of two more ; 
that is, of the two books of Chronicles, as probably 
also he was of the book of Esther. And if these 
books, written by him, be of divine authority, why 
may not every thing else be so which he hath 
added to any of the rest, since there is all reason 
for us to suppose that he was as much directed by 
the Holy Spirit of God in the one, as he was in the 
other ? For as it was necessary for the church of 
God that this work should be done, so also was it 
necessary for the work, that the person called there- 
to should be assisted in the completing of it. 

" 4. He changed the old names of several places 
that were grown obsolete, putting instead of them 
the new names by which they were at that time call- 
ed, that the people might the better understand 
what was written. Thus, (Ge/z, xiv, 14.) Abra- 
ham is said to have pursued the kings who carried 
Lot away captive, as far as Dan, whereas the name 
of that place was Laish, till the Danites, long af- 
ter the death of Moses, possessed themselves of it, 
and called it Dan, after the name of their father. 
And therefore it could not be called Dan in the ori- 
ginal copy of Moses, but that name must have been 
put in afterwards instead of that of Laish. And 
so of several other places in Genesis ; as also in 
Numbers we find mention made of Hebron, where- 
as the name of that city was Kirjath Arba, till Ca- 
leb, having obtained possession of it, called it He- 
bron, after the name of one of his sons ; and there- 
fore that name could not be in the text, till placed 
there, long after the death of Moses, by way of ex- 



94 LECTURE II. 

change for Kirjath Arba ; which, it is not to be 
doubted, was done at the time of this review by Ez- 
ra. And many other Hke examples might be given, 
whereby it appears that the study of those who go- 
verned the church of God in those times was, to 
render the Scriptures as plain and intelligible to the 
people as they could, and not to hide or conceal any 
of it from them. 

" 5. He wrote out the whole in the Chaldee cha- 
racter : for that having now grown wholly into use 
among the people after the Babylonish captivity, he 
changed the old Hebrew character for it ; which hath 
since that time been retained only by the Samari- 
tans, among whom it is preserved even to this day." 

THE BOOK or NEHEMIAH, 

" This book contains an account of Nehemiah's 
sorrow, fasting and prayer, on hearing of the afflic- 
tion of his brethren in Jerusalem. At this time he 
was cup-bearer to the king of Persia, who, on ob- 
serving his grief, and inquiring into the cause there- 
of, gave him permission to visit Jerusalem. Having 
succeeded in his design, he arrived at Jerusalem, 
vested with full power and authority to complete 
the great work, which had been in part accomplished 
by his predecessor, Ezra. After having governed 
Judea twelve years, he returned to Persia, and after 
continuing there some time, obtained permission to 
return to Jerusalem, where, it is probable, he died. 
Beside these statements, the Book of Nehemiah 
contains, — a register of the persons who returned 
from Babylon 5 an account of the building and dedi- 



THE HISTORICAL BOOKS. 95 

cation of the walls of Jerusalem ; the reading of 
the Law, with the celebration of the feast of Taber- 
nacles ; a solemn fast, with the renewal of the Cove- 
nant, (kc." — Clarke, 



THE BOOK OF ESTHER. 

" This book derives its name from the principal 
person who appears therein; a virtuous Jewess, 
who obtained the favor of Ahasuerus, a Persian 
monarch, and thus preserved her people from a fu- 
rious persecution. Such is the estimation in which 
this book is held by the Jews, that they believe, what- 
ever may be the fate of the other canonical books, 
this will ever be preserved. From the circumstance 
of no mention being made in this book, of the name 
of God, some of the Christian Fathers have felt 
disposed to expunge it from the Bible. This, how- 
ever, can afford no reason for such an act, while the 
history it relates is such as to confirm the doctrinie 
of an overruling Providence, in the moral govern- 
ment of the world, and to show that the Lord careth 
for the righteous," 

Of the authenticity of this book there can be no 
doubt. The feast of Purim was instituted, and is 
still kept up among the Jews, in memory of their 
deliverance from their evil machinations of Haman, 
" The day before the feast they observe as a fast, 
because on that day the fathers fasted, when they 
were threatened with utter destruction. The two 
following days are days of high feasting and mirth ; 
for on these days they hold it lawful to drink to ex- 
cess. The cAa^^a^z reads the whole book of Esther, 



96 LECTURE n. 

not out of a printed copy, but from a roll kept on 
purpose. Every one who is able is required to 
come to this feast to join in the reading, for the bet- 
ter preservation of this important fact. While the 
chassan is reading, as often as the name of Haman 
occurs, the whole auditory cry out, ' Let his name 
be blotted out,' or ' Let his memory perish.' The 
children at the same time hissing, and striking loudly 
on the forms with little wooden hammers made for 
the purpose. When the reading is finished, all cry 
aloud, ' Cursed be Haman ! Blessed be Mordecai ! 
Cursed be Zeresh! Blessed be Esther ! Cursed be 
all idolaters ! Blessed be all the Israelites ; And 
blessed be Harbonah,' at whose instance Haman 
was hanged !" — {Clarke,^ 

The historical part of the Old Testament closes 
here ; but it may be proper to add a few reflections. 
We have before us the most ancient and the most 
authentic history in the world. Beginning with the 
birth of time, and the creation of the first human 
pair ; the sacred historian brings down his deeply 
interesting narrative through many generations, to 
the time when God " formed for himself a people 
who should show forth his praise." The history of 
this people is also traced with an unerring hand, 
from the call of Abraham their father, to the de- 
struction of their famous temple, and their disper- 
sion in part, among the Chaldeans, the Assyrians, 
and the Persians. Would we know any thing of 
the true history of a people to whom we are indebt- 
ed for that part of the Bible which is called the Old 
Testament ? in the books which constitute that part 
of the sacred volume, their history is fully and faith- 



THE HISTORICAL BOOKS, 97 

fully delineated. Here we tread on " rich historic 
ground" — all beyond is conjecture, uncertainty, or 
fable ! Would we know the true origin of those 
mutilated and disfigured accounts, which constitute 
an important part of " classic lore," such as the 
Chaos of Sanconiatho, Hesiod, Aristophanes, Diodo- 
Tus Siculus, Ovid, and others— their fabled Prome- 
theus, Deucalion, Hermes Trismegistus, Iphigenia, 
Nisus, Phseton, &c. &c., we have only to turn to 
our Bibles, and there we can read the undisguised 
and simple truth. 

And now, if any one should be found so far be- 
neath the standard of reason and common sense, as 
to say, that these authentic records are the offspring 
of priestcraft, let him know that it is evident that 
the Protestant priests had no hand in writing them, 
for they were written long before their time, for 
Luther and Wiclif only translated them. It is 
equally certain that the Catholic priests are exempt, 
for they were completed long before their time. 
And as to Ezra the priest, who probably arranged 
them, it is certain that many of them were in exist- 
lence long before his time. But though some of 
them had existed from the time of Aaron the priest, 
there is no evidence that he wrote them. And it is 
certain that the Egyptian priests, for the credit of 
their craft, would not write them. As well might we 
suppose that Elias Hicks wrote Barclay's Apology, 
as to suppose that the historical books of the Old 
Testament are the offspring of priestcraft. 

9 



LECTURE Iir. 



ON THE POETICAL BOOKS. 

Si j^Q^ whatsoever things were written aforetime^ were 
written for our learnings that we,- through patience and 
comfort of the Scriptures^ might have hope.^^ — Romans^ 
XV. 4. 

"Those books which, by the Hebrews, are termed 
Hagiographia, or Holy Writings, are Job, the Psalms^ 
Proverbs^ Ecclesiastes, and the Song of Solomon, 
They are termed poetical, because they are general- 
ly composed in measured sentences, and possess 
what has been considered as the distinguishing char- 
acteristic of Hebrew poetry. They are placed in 
our Bibles between the historical and the prophet- 
ical books,"^ — Critlca Biblica, Vol, IV, p. 349. 

THE BOOK OF JOB. 

" This is one of the most extraordinary books of 
the Holy Scriptures, and has occupied the attention 
of the learned in all ages. There has been much di- 
versity of opinion concerning its hero, chronology, 
character, and author. Some have denied the actu- 



THE POETICAL BOOKS. 99 

al existence of the venerable patriarch, and consid- 
ered the book as a fictitious narrative, intended to 
instruct through the medium of parable. But that 
such a notion should have been entertained by per- 
sons who credit the writings of Ezekiel and James, 
is something calculated to excite surprise. Both 
these inspired writers speak of him as a real, and 
not a fictitious personage. (See Ezek. xiv. 14 ; and 
James v. 11.) To this we may add, that he is also 
mentioned as a real person, in the Apocryphal book 
of Tobit ; as such he has been contemplated from 
time immemorial in Arabia and Palestine ; and no 
good reason can be given why we should abandon 
an opinion so strongly supported. With regard to 
the time when the events here recorded took place, 
and when the history was committed to writing, 
critics are by no means agreed. Some are of opin- 
ion that it was the earliest written of all the books 
of the Bible ; while others ascribe it to the time sub- 
sequent to the captivity. It has been attributed to 
Moses, to Elihu, to Job, to Solomon, and to Ezra. 
To enter into an examination of these several opin- 
ions, each of which has been advocated by men of 
the profoundest learning and ability, would exceed 
the limits of this discourse, nor would it prove mate- 
rially edifying to the reader," — (C B,) 

"Those who wish to investigate the claims of these 
different hypotheses, may consult the writings of 
Lowth, Stock, Warburton, Peters, Faber, Good, 
Home, and Dr. A. Clarke. Dr. Hales was of opinion 
that Job lived before the time of Abraham, and in 
support of this opinion, Mr. Townsend, in his ar- 
rangement of the Old Testament, has added several 



100 LECTURE ni. 

weighty arguments. In the opinion of these wri- 
ters, the book was written by Job himself, or one of 
his cotemporaries, and was obtained by Moses when 
in the land of Midian^ and by him prepared for the 
nse of the Israelites, The country in which this 
scene is laid, is said to be the land of Uz, which Mr. 
Good has distinctly shown to be the land of Idu- 
mea.' 

" Of the character and structure of this extraordi- 
nary book, as a literary composition, several opin- 
ions have been entertained. Calmet, Warburton, 
and others, have regarded it as a drama. Bp. Lowth 
conceived it to be of a mixed character. Mr, Good 
considered it as a regular epic poem. Dr. Clarke, 
wI\ose opinion coincides nearly with that of Bp. 
Lowth, says, ' It is a poem of the highest order ; 
dealing in subjects the most grand and sublime^ 
usii g imagery ^he most chaste and appropriate ; de- 
scri'jed by language the most happy and energetic ; 
conveying instructiorij both in divine and human 
things, the most ennobling and useful ; abounding in. 
precepts the most pure and exalted, which are en- 
forced by arguments the most strong and conclusive, 
and illustrated by examples the most natural and 
striking.' " 

" The general scope and moral of this sublime 
production, namely, that the troubles and afflictions 
of a good man are, for the most part, designed as 
tests of his virtue and integrity, out of which he will 
at length emerge with additional splendor and happi- 
ness, are common to eastern poets, and not uncom- 
mon to those of Greece. But, in various respects^ 
the poem of Job stands unrivalled and alone. In 



THE POETICAL BOOKS. 101 

addition to every species almost of corporeal suf- 
fering and privation which it is possible for man to 
endure, it carries forward the trial in a manner, and 
to an extent, which has never been attempted else- 
where, into the keenest faculties and sensations 
of the mind, and mixes the bitterest taunts and ac- 
cusations of friendship with the agonies of family 
bereavement and despair. The body of other po- 
ems consists chiefly of incidents, — this of colloquy 
or argument, in which the train of reasoning is so 
well sustained, its matter so important, its language 
so ornamented, its doctrines so sublime, its transi- 
tions so varied and abrupt, that the want of incident 
is not felt, and the attention is still rivetted as by 
enchantment. 

" In other poems, the supernatural agency is ficti- 
tious, and often incongruous ; here, the whole is 
solid reality, supported in its grand outline by the 
concurrent testimony of every other part of Scrip- 
ture ; an agency not obtrusively introduced, but de- 
manded by the magnitude of the occasion ; and as 
much more exalted and magnificent than every oth- 
er kind of similar interference, as it is more verita- 
ble and solemn. The suffering hero is sublimely 
called forth to the performance of his part, in the 
presence of men and angels ; each of whom be- 
comes interested, and equally interested in his con- 
duct ; the Almighty assents to the trial, and for a 
period withdraws his aid ; the malice of Satan is in 
its full career of activity ; hell hopes, earth trem- 
bles, and every good spirit is suspended with awful 
anxiety. The wreck of his substance is in vain ; 
the wreck of his family is in vain ; the scalding sores 

9* 



102 LECTURE III. 

of a corroding disease are in vain ; the artillery of 
insults, reproaches^ and railing, poured forth frotn 
the mouths of bosom friends, is in vain. Though 
at times put, in some degree, off his guard, the holy 
sufferer is never completely overpowered. He sus- 
tains the shock without yielding ; he still holds fast 
his integrity. Thus terminates the trial of his faith ; 
Satan is confounded ; faith triumphs ; and the Al- 
mighty, with a magnificence well worthy of the occa- 
sion, unveils his resplendent tribunal, and crowns 
the afflicted champion with applause." (Good^s Pre- 
lim. Dis, C. B. Vol IV,) 

" The scope of the Almighty's speech," says bish- 
op Stock, " is to humble Job, and teach others, by 
his example, to acquiesce in the Divine dispensa- 
tions, from an unbounded confidence in his wisdom, 
equity, and goodness, — an end worthy the interposi- 
tion of the Deity. On the conclusion of this ad- 
dress, Job humbles him^lf, acknowledges his igno- 
rance, repents as in dust and ashes, offers sacrifices 
for his friends, and is restored to double prosperity^ 
comfort, and honor." 

Bishop Lowth is of opinion, that " the principal 
object of the poem is the third and last trial of Joby 
from the unkindness and unjustness of his accusing 
friends ; the consequences of which are, in the 
first place, the anger, indignation, and contumacy of 
Job, and afterward his composure, submission, and 
penitence. The design of the poem is, therefore, 
to teach men, that, having a due respect to the cor- 
ruption, infirmity, and ignorance of human nature^ 
as well as to the infinite wisdom and majesty of God, 
they are to reject all confidence of their own 
strength, and in their own righteousness, and to 



THE POETICAL BOOKS. 103 

preserve, on all occasions, an unwavering and un- 
sullied faith, and to submit, with becoming reverence, 
to the righteous decrees of heaven." — (C. B, VoL 

ir.) 

The chief doctrines of the patriarchal religion, as 
collected from different parts of the poem, may be 
summed up thus : — 

1. The creation of the world by one supreme 
and eternal Intelligence, who is recognized through- 
out the book, as the proper object of adoration, wor- 
ship, hope, trust, and fear. 

2. The government of the world by one eternal, 
omnipresent, omniscient, almighty, and all-perfect 
Being. 

3. The intention of his providence carried into 
effect by the ministration of angels. 

4. A heavenly hierarchy, composed of different 
orders. 

5. An apostacy or defection in some ranks or or- 
ders of these powers, of which Satan seems to have 
been one, and perhaps chief. 

6. A day of future resurrection, judgment, and 
retribution, to all mankind. 

7. The doctrine of vicarious atonement, and the 
mediation and intercession of a righteous person, 

8. Idolatry a judicial offence, to be punished by 
the judge. 

9. The innate corruption of man, or what is gen- 
erally termed original sin. 

The following reflections of Dr. Clarke, on the 
case of Job, are too important to be overlooked : — 

" Job certainly was not a grievous sinner, but a 
most upright man. This point is sufficiently proved 



104 LECTURE III. 

by the testimony of God, who cannot be de- 
ceived himself, and cannot deceive others. But at 
the time in question, he was not cleansed from in- 
ward sin. This removes all contradiction from 
what he asserts, and what he accedes. When a 
man sees himself in the light of God, he sees what, 
by his own discernment, wisdom, and reason, he had 
never seen before. His mind might have been pre- 
viously imbued with the principles of justice, right- 
eousness and truth ; his whole conduct regulated by 
them ; and he be conscious to himself that he had 
not wickedly departed from the laws imposed on 
him by these principles. But when the light that 
maketh manifest, shines through the inmost recess- 
es of the heart, then spiritual wickedness becomes 
evident, and the deceitfulness of the heart is discov- 
ered. This light refers every thing to the divine 
standard — the holiness of God ; and the man's own 
righteousness in this comparison is found to be im- 
perfection itself, and little short of impurity. Job 
appears to have been in this state ; he thought him- 
self rich and increased in goods, and to have need 
of nothing ; but when God shone upon his heart, he 
found himself to be wretched, and miserable, and 
poor, and blind, and naked ; and he was then as 
ready to confess his great vileness, as he was befol-e 
to assert and vindicate the unimpeachable right- 
eousness of his conduct. Here was no contradic- 
tion. His friends attacked him on the ground of 
his being a bad and wicked man ! This charge he 
repels with indignation, and dares them to the proof. 
They had nothing to allege but their systems and 
their suspicions^ that is, ' he who suffers must be a 



THE POETICAL BOOKS. 105 

sinner,' (John ix. 2.) Job being convinced that 
this was false ^ as applied to him, and knowing his 
own innocence, boldly requires on their ground why 
God contended with him ? God answers for him- 
self ; hmnbles the self confident, yet upright man ; 
shines into his heart, and then he sees that he is 
vile ; just as when a beam of solar light is let into a 
dusty apartment, we see ten thousand motes dancing 
in the sunbeam, which we did not discover before. 
Shall it be said, after this, that the conduct of Di- 
vine providence cannot be vindicated in suffering an 
upright man to become a butt for the malice of Satan 
for so long a time, and for no purpose ? The most 
important purposes were accomphshed by this trial. 
Job became a much better man than he was before ; 
the dispensations of God's providence were illustra- 
ted, and justified ; Satan's devices unmasked ; pa- 
tience crowned and rewarded ; and the church of 
God greatly enriched^ hy having bequeathed to it that 
vast treasury of divine truth which is found in the hook 
of Job:' 

THE BOOK OF PSALMS. 

" This collection of sacred hymns, or odes, has ev- 
er been held in the highest estimation by the Chris- 
tian, as well as by the Jewish church. Athanasius 
styles them an epitome of the whole Scriptures ; Ba- 
sil^ a compendium of all theology ; Luther^ a little Bi- 
ble^ and the summary of the Old Testament ; and Me- 
lancton, the most elegant writing in the whole world,. 
It contains instruction and comfort for the truly pi- 
ous, whatever may be their experience or the cir- 



106 LECTURE III. 

cumstances in which they are placed. The princi- 
pal part of these divine compositions was written by 
David, whose merits as a poet, a musician, and a 
prophet, have given a name to the whole collec- 
tion ; the others were written by Moses, Solomon, 
Asaph, Heman, Nathan, Jeduthun, and the sons of 
Korah ; and the whole were collected, most proba- 
bly, by Ezra the scribe. Upon the titles prefixed to 
many of the psalms, implicit confidence cannot be 
placed ; nor is it certain that the Jews who attach- 
ed these notices, intended to denote that they were 
by or for such persons. 

" The right of the book of Psalms to a place in the 
sacred canon, has never been disputed ; and its di- 
vine authority has been attested by the quotations 
of our Saviour and his apostles, as well as by the 
numerous predictions which are dispersed through- 
out, and which have been subsequently fulfilled, (see 
particularly Psa. xxii.) In these compositions, we 
are presented with every variety of Hebrew poetry ; 
some of them were prepared for particular solemni- 
ties in the Jewish worship ; others appear to have 
been designed generally to celebrate the glorious 
perfections of God ; and others to have been drawn 
forth by the peculiar circumstances or experience 
of the inspired writers. 

" These sublime odes abound in the most impres- 
sive and consoling predictions. One, greater than 
David, is continually presenting himself to our view 
— even Christ the Redeemer. Divine inspiration so 
guided the Psalmist, that in many instances his 
words, at the same time that they referred, with suf- 
ficient precision, to the circumstances of his own 



THE POETICAL BOOKS. 107 

life, prefigured in terms the most accurate, and the 
most sublime ; the humiliation, the sufferings, the 
triumphant resurrection, and the universal and eter- 
nal kingdom of the Messiah. Bp. Horsely has con- 
sidered the greater part of the psalms as a kind of 
dramatic ode, consisting of dialogues between cer- 
tain persons, sustaining certain characters ; and by 
arranging them on this principle, he has thrown 
considerable light on some of these unrivalled com- 
positions, which before appeared to want consist- 
ency and harmony." (C. B. Vol, IV.) 

" There is another difficulty (says Dr. Clarke,) 
with which almost every reader is puzzled, viz.. How 
is it that in the same psalm we find so many diflferent 
states of mind and circumstances pointed out ? 
These could not be the experience of one and the 
same person at the same time. The answer that is 
commonly given, is this, — such psalms were com- 
posed after the full termination of the events which 
they celebrate. The 39th psalm is a case in point, to 
which the reader is referred. And it is possible that 
the psalmist, having obtained deliverance from sore 
and oppressive evils, might sit down to compose 
a hymn of thanksgiving to God ; and in order to do 
this more effectually, might describe the different 
circumstances through which he had passed, as if 
he were then passing through them. But this, 
to me, is not a satisfactory solution, I rather 
suppose that such psalms were composed from dia- 
ries, or private memoranda; and in forming a 
psalm, materials out of different days, having little 
congruity with each other, as to the time in which 
they happened, would necessarily enter into the 



108 LECTURE m. 

composition. This supposition will, in my opinion, 
account for all anomalies of this kind, which we 
perceive in the book of Psalms." 

But even this solution does not satisfy every one ; 
it does not fully comport with the idea of immediate 
and plenary inspiration. Most probably, therefore, 
the psalmist wrote, as well as spoke, as he w as 
<' moved thereto by the Holy Ghost," not by the help 
of previous memoranda, but in words which the Ho- 
ly Spirit taught him at the time. The Psalms were 
composed for the use of the church, in which there 
are not only " all sorts and conditions of men," but 
every variety of spiritual state felt by the various 
members thereof at the self-same hour, so that du- 
ring thereading of the psalm, one verse may suit the 
state of one member of the church, and another 
verse that of another. 

But a greater difficulty, with many, still remains, 
viz. How David, or any other good man, under the 
influence of the Holy Spirit, could use such impre- 
cations as are found in the book of psalms ? For 
example, how could David, as in the 109th Psalm, 
wish so much evil upon his enemies '! To under- 
stand this subject rightly, we must remember that " to 
curse," in the scriptural sense, is either to inflict, or to 
pronounce, or to predict a curse upon any thing, or 
any one. In the first sense, God '< cursed," that is, 
inflicted a curse upon " the serpent," and upon the 
earth for man's sake. In the second sense, Jacob 
cursed the fury of Simeon and Levi, who murdered 
the Shechemites, and plundered their city, and in the 
third sense, Noah cursed the posterity of Ham, in 
which sense, also, Joshua cursed bim who should 



THE POETICAL BOOKS. 109 

"undertake to build Jericho. The curses, therefore, 
which David seems to wish upon his enemies, are 
not to be taken as the eifects of passion or revenge, 
but may be considered as predictions of what would 
befal them,* And as David v^as an eminent type of 
Christ, and as the enemies of David were, in too 
many instances, types of the enemies of Christ, the 
curses in this book will be found to apply eminently 
to them, 

" The Hebrew Psalter is the most ancient collec- 
tion of poems in the world ; and was composed 
long before those in which ancient Greece and 
Rome have gloried. Among all the heathen nations, 
Greece had the honor of producing not only the 
frsi^ but also the most sublime of poets ; but the 
subjects on which they employed their talents had, in 
general, but little tendency to meliorate the moral 
condition of men. Their subjects were either a 
fabulous theology, a false and ridiculous religion, 
chimerical wars, absurd heroism, impure love, agri- 
culture, national sports, or hymns in honor of gods 
m.ore corrupt than the most profligate of men. 
Their writings served only to render vice amiable, 
to honor superstition, to favor the most dangerous 
and most degrading passions of man, such as impure 
love, ambition, pride, and impiety. What is said of 
the Greek poets, may be spoken with equal truth of 
the Latins ; out of the whole of whose writings, not- 
withstanding their luminous thoughts and fine ex- 

* Even in this psalm, where so many dreadful imprecations are 
found, David says, " For my love they are my adversaries^ — they 
have rewarded me evil for good." Ver. 4 and 5. 

10 



110 LECTURE III. 

pressions, it would be difficult to extract even the 
common maxims of a decent morality. 

" The Hebrew poets, on the contrary, justly 
boast the highest antiquity, several of them being 
before Homer. They were men inspired of God, 
holy in their lives, pure in their hearts, laboring for 
the good of mankind ; proclaiming, by their incom- 
parable compositions, the infinite perfections, attri- 
butes, and unity of the divine nature ; laying down 
and illustrating the purest rules of the most refined 
morality, and the most exalted piety. God — His at- 
tributes, His works, and the religion which He has 
given to men, were the grand subjects of their divine- 
ly inspired muse. By their wonderful art, they not 
only embellished the history of their own people, 
because connected intimately with the history of 
God's providence ; but they also, by the light of the 
Spirit of God that was in them, foretold future 
events of the most unlikely occurrence, at the dis- 
tance of many hundreds of years, with such exact- 
ness as has been the wonder and astonishment of 
considerate minds, in all succeeding generations ; a 
fact which, taken in its connection with the holiness 
and sublimity of their doctrine ; the grandeur, bold- 
ness, and truth of their imagery; demonstrate 
minds under the immediate inspiration of God. 

" Some of the greatest, both of the Greek and Ro- 
man poets, were men obscure in their birth, despe- 
rate in their fortune, and profligate in their man- 
ners ; a fact at once proved both by their histo- 
ry, and by their works. But the Hebrew poets 
were among the greatest men of their nation ; and 
among them were found kings of the highest char- 



THE POETICAL BOOKS, 111 

acter, judges of the greatest integrity, heroes the 
most renowned, and lawgivers whose fame has 
reached to almost every nation of the earth. By 
means of these men, the lamp of true religion has 
been lighted in the earth ; and wherever there is a 
ray of truth among the sons of men, it is an emana- 
tion, taken immediately, or indirectly borrowed, 
from the prophets, poets, or statesmen of the sons 
of Jacob." — Dr, Clarke. 



THE BOOK OF PROVERBS. 

" This book, with the probable exception of the 
two concluding chapters, was composed, or collect- 
ed, at least, by Solomon, (chap. i. 1 ; xi. 26.) The 
30th chapter seems to have been penned by Agur, 
son of Jakeh, of whom we no where else read ; and 
the last chapter contains the instructions given to 
Lemuel by his mother, of both of whom we are 
equally ignorant. From the first verse of the twen- 
ty-fifth chapter, it has been inferred that the pro- 
verbs following were collected out of the other wri- 
tings of Solomon, and placed in the order in which 
we now possess them. The design of the writers 
may be gathered from the first three verses ; and so 
admirably adapted to the purposes of instruction, 
have these pointed and sententious maxims been, 
that many heathen philosophers and legislators have 
drawn their brightest sentiments from this book. 
The Proverbs are frequently quoted in the New 
Testament by Christ and his apostles." (See Matt. 
XV. 4 ; Luke xiv. 10 ; Rom, xii. 16 — 20 ; 1 Thess, v. 
14 ; 1 Pet. iv, 8 ; v. 5 : James iv. 6, &c.) 



112 LECTURE III. 

" There has scarcely been any dispute," says Dr«^ 
A. Clarke, " concerning either the author or divine 
authority of this book, either in the Jewish or Chris- 
tian church ; all allow that it was written by Solo- 
mon, and the general belief is, that he wrote the 
book by Divine inspiration, 

" It has indeed been supposed that Solomon col-^ 
lected the major part of these proverbs from those 
who had preceded him. This opinion, however, 
has been controverted, as derogating from the 
authority of the book» But this supposition has 
very little weight ; for whatever of truth is found 
among men, whether among heathen, or Hebrews,, 
came originally from God ; and if He employed an 
inspired man to collect those rays of light, and em- 
body them for the use of His church. He has a right 
so to do, and to claim his own wherever fo^nd ; and 
by giving it a new authentication^ render it more use- 
ful in reference to the end for which it was origin- 
ally communicated. God is the Father of Lights ; 
and from him came all true wisdom, not only in its 
discursive teachings, but in all its detached maxims 
for the government and regulation of life. 

"I think it very likely, (continues Dr, Clarke) that 
Solomon did not make them a,ll ; but he collect- 
ed every thing of this kind within his reach ; and 
what was according to the Spirit of truth, by which 
he was inspired, he condensed in this book ; and as 
the Divine Spirit gave it, so the providence of God 
has preserved it for the use of His church. 

" That Solomon could have borrowed little from 
his predecessors is evident from this consideration,, 
that all uninspired ethic writers, who are famous ift 



THE POETICAL BOOKS. 113 

history, lived after his time,*^ " It is impossible," 
continues the author just quoted, " for any descrip- 
tion of persons to read the book of Proverbs with- 
out profit. Kings and courtiers, (and all statesmen,) 
as well as those engaged in trade, commerce, agri- 
culture, and the humblest walks of life, may here 
read lessons of instruction for the regulation of 
their conduct in their various and respective cir- 
cumstances. Fathers, mothers, husbands, wives, sons, 
daughters, masters, and servants may here also learn 
their respective duties ; and the most excellent rules 
are laid down, not only in reference to morality, but 
also as it respects civil policy and economy. 

*' Many motives are employed by the wdse man to- 
accomplish the end at which he aims ; motives de- 
rived from honor, interest, love, fear, natural affec- 
tion, and piety toward God. The principal object 
he has in view is, to inspire a deep reverence for 
God, fear of his judgments, and an ardent love for 
wisdom and virtue. He exhibits injustice, impiety, 
profligacy, idleness, imprudence, drunkenness,, and 
almost every vice, in such lively colors as to ren- 
der every man ashamed of them who has any true 
respect for his interest, honor, character, or for 
himself. And as there is nothing so directly calcu- 
lated to ruin young men as bad company, debauch, 
and irregular connexions, he labors to fortify his 
disciple with the most convincing reasons against 
all these vices, and especially against indolence, 
dissipation and lewdness. Maxims to regulate life 

*See a long list of these, in Dr. Clarke's preface to the book of 
N-ehemiah, and the times in which they lived. 

10* 



114 LECTURE III. 

in all the conditions already mentioned, and to pre- 
vent the evils already described, are laid down so 
copiously, clearly, impressively, and in such variety, 
that every man who wishes to be instructed, may 
take what he chooses, and among multitudes, those 
w^hich he likes best." — Dr. A, Clarke, 

"• The Proverbs of Solomon," says Mr. Watson, 
'• on account of their intrinsic merit, as well as the 
rank and renown of their author, would be received 
with submissive deference. The first nine chap- 
ters are highly poetical, and are adorned with many 
distinguished graces and figures of expression. On 
these accounts they would rapidly spread through 
every part of the Jewish territory. The pious in- 
structions of the king would be listened to with the 
attention and respect they deserve, and no doubt 
would be carefully recorded by a people attached to 
his person, and holding his wisdom in the highest 
admiration." 

The propriety of the remarks last quoted, will ap- 
pear, when we consider the exceeding high value 
that is set on poetical compositions, and on works 
of genius generally ; and if the people of those ages 
were impressed with the idea that the author of the 
book in question was divinely inspired, we may 
well suppose that their reverence for it, and for all 
others of a similar character, would be unbounded. 
To say nothing of the respect which is paid to the 
i^lcoran of Mahommed by his countrymen and fol- 
lowers, we ourselves know in what estimation works 
of intrinsic merit are held. Would it be impossi- 
ble at this day for any person to forge a Declaration 
of Independence and a Constitution like ours, and 



THE POETICAL BOOKS, 115 

impose them upon the people of Canada ? Just as 
impossible would it be for any one, at any period, to 
forge any one of the books of Holy Scripture. And 
what if the author's real name be not known in every 
case, does that detract from their value ? Are the 
'• Letters oi Junius^'' less esteemed because we know 
not by whom they were written, or were the Waverly 
novels less authentic because " the great unknown" 
was not *' well known ?" 

But the Proverbs of Solomon, even if his name 
had not been affixed to them, commend themselves 
to our notice as the inspired words of God ; they 
are adapted to all ages, all countries, all nations, 
whatever may be their form of government ; they are 
venerable for their antiquity, but have not grown 
old and obselete with years, but like the pure, un- 
adulterated gold, in whatever country it may be 
found, and wherever coined, is gold still, so these 
divine maxims, into whatever language they may be 
translated, will always prove themselves to be of 
eastern origin, and from the mines of Palestine. 
Nor does it lessen their value, that the illustrious 
author violated his own rules in after years ; for 
though after his shameful departure from God, 
"they brought his Proverbs to confute his life," 
he never recanted the doctrines he had already 
taught, nor did the nation abandon them ; but there 
they stand to this day — an imperishable monument 
of their author's wisdom — an everlasting reproof of 
his subsequent folly. 



116 LECTURE III. 



THE BOOK OF ECCLESIASTES. 

" It is generally thought that this book was writ- 
ten by Solomon, toward the close of his splendid 
career, and after he had been brought to repent of 
his awful apostacy from God. The purpose of this 
book is explicitly declared in its title ; namely, to 
demonstrate the vanity of all earthly acquisitions, 
and to show that when the heart is set on sublunary 
enjoyments, all will prove to be ' vanity and vexa- 
tion of spirit.' In the course of his argument, the 
inspired teacher anticipates the objections of the li- 
centious and the thoughtless, and produces their 
absurd opinions for the purpose of refuting them. 
It is therefore necessary to keep the eye steadily 
fixed on the purport of the discourse, and to dis- 
criminate what the author delivers in his own, and 
what in an assumed character." (See chap, xi, 9, 
and notes thereon.) 

Another theory concerning this book may be 
found in the Wesleyan Methodist Magazine, for 
October, 1834. It is from the pen of the Rev. Isaac 
Keeling, a most charming and sagacious writer. 
After some preliminary remarks, Mr. Keeling ob- 
serves, — 

" Writers who, in other instances, have shown a 
hazardous disposition to build aspiring and expand- 
ing superstructures, on narrow and shallow founda- 
tions ; like the old half-timbered houses, which, by 
means of projecting beams were made wider at 
each successive story, from the ground upward, till 
the highest rooms fearfully overhung the street; have 



THE POETICAL BOOKS. 117 

boldly decided concerning scriptural facts, dateSy' 
and doctrines, on the frail evidence of obscure and 
doubtful etymologies ; they have also denied Solo- 
mon to be the author of Ecclesiastes, on the ground 
that the Hebrew of the original is mixed with Chal- 
daisms and Syriaisms, and contains some foreign 
words. 

"But before the captivity, the time of Solomon was 
that, above all others, in which he had the most ex- 
tensive intercourse with foreigners. Syria, subdued 
by David, was a part of his dominions. Among the 
members of his household, were seven hundred gen- 
tile princesses. Numerous foreign ambassadors 
and potentates visited Jerusalem on his account. 
(1 Kings iv, 34.) The foreign commerce of the 
Jews, in Solomon's time, was more extensive than 
at any subsequent period. And it is surely not very 
extraordinary that foreign wives, foreign princesses, 
foreign commerce, and a continued influx of foreign- 
ers of rank, who came to converse with Solomon, 
should have some influence on the language of that 
age, and on the writings of the monarch himself. 
Taking into the account all the circumstances of 
Solomon's reign, and the remarks which the writer 
makes in the book under consideration, there ap- 
pears nothing wanting but the mere mention of his 
name in the book itself, to place the fact of his being 
the writer, beyond the possibility of doubt. 

" In the plan of this book, Solomon appears to 
have been influenced by an opinion similar to what 
has been expressed by the late Mr. Burke, who says, 
' I am convinced that the method of teaching which 
approaches most nearly to the method of investiga- 



118 LECTURE III, 

tion, is incomparably the best ; since, not content 
with serving up a few barren and lifeless truths, it 
leads us to the stock on which they grew ; it tends 
to set the reader himself in the track of invention, 
and to direct him into those paths in whicli the 
author has made his own discoveries, if he should 
be so happy as to have made any that are valuable.' 

" In presenting to us the results of his extensive 
experience and observation, Solomon also lays open 
his method of investigation ; not for the purpose of 
directing us into the same paths, but to warn us 
from a track so thoroughly explored, and so full of 
danger and disappointment. He intimates that his 
examination had been so complete as to preclude the 
necessity of any re-examination by persons of infe- 
rior opportunities ; for what can the man do that 
cometh after the king ? Even that which hath been 
already done, (Chap. ii. 12.) 

" The book is an ample treatise, in a very con- 
cise style, on two great conclusions, at which Solo- 
mon had arrived by the road of persevering experi- 
mental inquiry. The^r^^ is, that whoever seeks his 
principal satisfaction, or his chief good in temporal 
possessions, pleasures, and pursuits, though he 
should possess all conceivable advantages for the 
execution of his plan, will be totally and miserably 
disappointed. His second great conclusion is, that 
though a good man may suffer many temporal evils 
and vexations, and though a wicked man may live 
and prosper, notwithstanding his crimes ; yet this is 
absolutely certain, that in the end ' it shall be well 
with them that fear God ;' but ' it shall not be well 
with the wicked ;' and that the chief good of man is 



THE POETICAL BOOKS. 119 

to be found in fearing God and keeping his com- 
mandments ;' ' for God will bring every thing into 
judgment, whether it be good, or whether it be 
evil.' 

" The treatise on these points is presented in the 
interesting form in which the matter of it grew up 
in the writer's mind, as an important and essential 
part of his personal history. He makes us the com- 
panions and partakers of his thoughts, experiments, 
and emotions ; and takes us with him from the be- 
ginning to the end of his investigation. He informs 
us that he was at first encouraged to attempt so vast 
a series of experiments, by the consideration that 
he had eminent qualifications for trying all the varie- 
ties of worldly joy, and for judging of all he tried. 
He avows his great object to ' see what was that 
good for the sons of men, which they should do un- 
der the heaven all the days of their life.' (Chapter 
ii. 3.) His disposition being highly voluptuous, 
and insatiably inquisitive, co-operated with his de- 
sign. He gave his heart to seek and search out by 
wisdom, concerning all things that are done under 
heaven ; and he withheld not his heart from any 
joy. He confesses that, in his search for the chief 
good, he tried not only the probable and promising 
sources, but, for the greater practical certainty, he 
also proved the unlikely and unpromising, such as 
mirth, wine, madness, and folly, as well as wisdom, 
but that he tried them for the ends of wisdom, and 
his wisdom remained with him ; in his wanderings 
he still kept in sight the grand aim of his investiga- 
tion, and retained both the desire and the ability to 
judge aright of all which he experimentally examined. 



120 LECTURE III. 

" There is one excellence in the style of thought 
and expression in this work of Solomon, which 
very much resembles a peculiar feature in the wri- 
tings of St. Paul. Both the royal preacher and the 
apostle of the gentiles, first state and assert the 
truth strongly, and afterwards strongly limit and 
guard it. They lay down general maxims with a 
free and comprehensive fullness. They argue with 
a power, brilliance, and kindling vehemence which 
resemble the fire and force of lightning. But with 
all this amplitude and energy in the statement and 
enforcement of general truth, they show a watchful 
recollection of details ; an advertence to all reason- 
able exceptions, limits, and precautions ; a judge- 
like sobriety, impartiality, and circumspection, 
which are quite as extraordinary as their force and 
grandeur ; and are very rarely united with views so 
vast, and eloquence so impressive. 

" Inattention to the general scope of these inspi- 
red penmen has been combined with another fertile 
source of misconstruction, namely, the extensive in- 
fluence which the partisans of monastic austerity 
and seclusion exercised for more than a thousand 
years over the majority of Scripture readers and 
interpreters. 

" Those partizans found in the writings of St. 
Paul some commendations of a single life, as suita- 
ble and convenient during the hazards of extensive 
and continued persecution ; and forthwith they as- 
sumed a general excellence and merit in celibacy ; 
entirely overlooking Paul's limitation of the advice 
to seasons of persecution; and his prophetic refer- 
ence to the corruptions of a later age, in which he 



THE POETICAL BOOKS. 121 

classes the forbidding to marry among the doctrines 
of devils. 

" In a similar manner have misconceptions of the 
doctrine of the royal preacher been produced and 
perpetuated. The monastic views of christian ho- 
liness having had the ascendancy in schools, colle- 
ges, and pulpits, during so long a course of ages, still 
tinge the opinions and prejudices of many religious 
persons of various churches, to a degree of which 
the individuals themselves are often unconscious. 
Those who refused to distinguish between the use 
and abuse of temporal things, and who were for 
sending believers to the hermitage, the monastery, 
or the desert, as the only scenes in which christians 
could be kept unspotted from the world, were equally 
disposed, by the same sweeping precipitance of 
judgment, to assume that Solomon, in his repeated 
declarations of the vanity of worldly schemes of 
happiness, was altogether of their mind. But when 
they found that in the same book a temperate and 
thankful use and enjoyment of the bounty of Pro- 
vidence was not only not reprobated, but actually re- 
commended, their reluctance to admit that the voice 
of inspiration could be against them, stimulated 
them to invent the theory, that such passages were 
inserted as the observations of a worldly character, 
whom they supposed to be holding debate with the 
Preacher, pleading the uncertainty of the invisible 
and future state of man, and advising to make the 
most of present advantages, as the only ascertained 
realities." 

This latter opinion, as to the structure of this 
book, seems worthy of regard, from the considera- 

11 



122 LECTURE III. 

tion, that in other parts of the Holy Scripture, when 
the inspired writers introduce the words of an ob- 
jector, they generally premonish us of it ; as for ex- 
ample, when the words of an atheist are introduced^ 
they are exhibited as the words of a fool — " the 
fool hath said in his heart, there is no God," (Ps. 
xi\% 1.) So also, when the objections of an unbe- 
liever in the ressurrection of the dead are brought 
forward, the Apostle warns us beforehand by saying, 
" But some man will say, how are the dead raised 
up ?" &c. (1 Cor. XV. 35.) On this latter theory, 
therefore, " the supposition of a second speaker in 
this book is gratuitous." 

THE SONG OF SOLOMON. 

Great diversity of sentiment prevails among 
critics and commentators relative to the character 
of this poem. The majority consider it as an in- 
spired book, while others regard it as a merely hu- 
man composition : some regard it as a sacred alle- 
gory, shadowing forth the intimate relation between 
Christ and his church, something like the forty-fifth 
Psalm ; but others say it should only be regarded in 
its literal meaning, as referring to the marriage of 
Solomon with the princess of Egypt. Nor are those 
who concur in viewing it as a mystical allegory, 
agreed as to its precise meaning. Bishop Lowth 
restricts it to the universal church, and conceives 
that it has no reference whatever to the spiritual 
states of individuals ; while others interpret it as 
referring to the individual members who compose 
that church. 



ON THE POETICAL BOOKS. 123 

It is astonishing to see what influence creeds 
have upon the interpretation of this book. Good 
Dr. Gill, a high toned Calvinist, thought that it con- 
cerned Christ and the elect only, and for the com- 
fort of the elect, preached one hundred and twenty- 
two sermons on it ; while Dr. A. Clarke, a consci- 
entious Arminian, who was of a widely different 
opinion, advised ministers, and especially young 
ministers, never to meddle with it, in the way of 
preaching. Amidst this conflict of opinion, sup- 
ported as each is, by the highest names for piety 
and talents, it is extremely difficult to decide on the 
right. 

That Solomon was the author of this poem, is af- 
firmed by the concurrent testimony of both the Jew- 
ish and Christian churches. He is also mentioned 
as its author in the poem itself, (ver. 1) ; and the 
several allusions to his works and character, fix it 
indubitably to the period of his reign. That it is an 
inspired composition has been inferred from its find- 
ing a place in the Hebrew canon, and its translation 
into the Septuagint version. 

But in opposition to this opinion, Whiston, the 
translator of Josephus, has endeavored to disprove 
its divine authority from a passage in which that 
Jewish writer gives an account of the divisions of 
their books, being tioeniy-two in number, instead of 
twenty-four, as at present. His words are, ' We 
have only twenty-two books which are deservedly 
believed to be of divine authority, of which ^ve are 
the laws of Moses. The prophets who were the 
successors of Moses, have written thirteen* The 
remaining four contain hymns to God, and docu- 



124 LECTURE III, 

ments of life for the use of men. These four seem 
to be, Job, Psalms, Proverbs, and Ecclesiastes. 

Probably the Jews, out of veneration to the au- 
thor, and from a desire of preserving so striking a 
model of the marriage union, as well as from the fact 
that the covenant of God with their fathers was 
often symbolized by the figure of the marriage 
union, took the liberty to append it to their sacred 
books. It does not appear that either Christ or his 
apostles ever quoted it ; and if we are to judge of 
its inspiration by the tenor of St. Paul's words 
(2 Tim. iii. 16,) it is difficult to perceive wherein 
it is "profitable for doctrine, reproof, correction, 
or for instruction in righteousness, &c." unless it be 
by way of allegory^ for the true understanding of 
which we still want the key of an inspired apostle, 
or of the Master himself. The fact that the Jews 
did not suffer their children to read it until they were 
thirty years of age, and the assertions of Christian 
ministers, that ' It is impossible that a natural or 
unconverted man, should understand this book,' if 
they have any weight in them, seena to say that it 
should have been bound up with those of the Apoc-- 
rypha^ rather than among thoae which: are esteemed 
caaonicaL 



LECTURE IV. 



ON THE PROPHETICAL BOOKS. 

u J'qy prophecy came not in old time hy the will of 
man ; hut holy men of God spake as they were moved 
hy the Holy Ghost, "^^ 

" This division of the books of the Old Testament 
is called prophetical^ because the subjects thereof 
are chiefly, though not exclusively, of that charac- 
ter, 

" If we take up the prophetic part of the divine 
volume, we find that it really distinguishes itself in- 
to two parts, which may be called the moral or doc- 
trinal, and the predictive. It is not a series of mere 
predictions, — far from it — it abounds in matter of 
another kind ; the continued strain of moral doc- 
trine, which runs through it ; that doctrine which is 
founded upon a knowledge of God, his attributes and 
his will, v/ith a sense of man's direct, personal, and 
responsible relation to Him. Accordingly, the most 
frequent subjects of the prophets are the laws of 
God ; his supreme dominion ; his universal provi- 
dence ; the majesty of his character ; spirituality of 

11* 



126 LECTURE IV. 

his being ; and holiness of his nature ; together with 
the obhgations of obedience to him, in the particular 
duties of an inward faith and worship ; and of justice 
and mercy to man ; the whole of which duties are 
enforced by explicit sanctions of reward and pun- 
ishment. These original principles of piety and 
morals, overspread the pages of the books of pro- 
phecy ; they are brought forward — they are inculca- 
ted from first to last — they are often the subject when 
nothing future is in question ; they are constantly 
interwoven with the predictions ; they are either the 
very thing propounded, or connected with it ; and 
all the way they are impressed with a distinctness 
and energy of instruction, which show that it was 
none of the secondary ends of the prophet's mission 
to be the teacher of righteousness ; inasmuch that if 
we except the Gospel itself, there can no where be 
shown so much of luminous and decisive informa- 
tion concerning the unity, providence, mercy, and 
moral government of God, and man's duty founded 
upon His will, as is to be gathered from the prophet- 
ic volume, 

'^ It may further be remarked, that this moral rev- 
elation, made by the succession of prophets, holds 
an intermediate place between the law of Moses and 
the Gospel itself. It is a step in progress beyond 
the law, in respect of the greater distinctness and 
fulness of some of its doctrines and precepts ; it is 
a more perfect exposition of the principles of per- 
sonal holiness and virtue ; its sanctions have less 
of an exclusive reference to temporal promises, and 
incline more to evangelical ; the ritual of the law 
begins to be discountenanced by it ; the superior 



THE PROPHETICAL BOOKS. I2T 

value of the moral commandment to be enforced ; 
and altogether it bears a more spiritual and a more 
instructive character, than the original law given 
by Moses. In a word, there is in the prophets a 
more luminous rule of faith, than in the primary law ; 
and therefore God's moral revelation was progres- 
sive. It is more perfect in the prophets than in the 
law ; more perfect in the gospel than in either. 

" The prophets, in addition to their communica- 
tion of doctrine and delivering of predictions, had 
another and a practical office to discharge, as pas- 
tors and ministerial monitors of the people of God. 
To show the house of Jacob their transgressions, 
and the people of Israel their sins, was a part of the 
commission they received. Hence their work to 
admonish and reprove ; to arraign for every ruling 
sin, to blow the trumpet to repentance, and shake 
the terrors of the divine judgments over a guilty 
land. Often did they bear the message of consola- 
tion or pardon ; rarely, if ever, of public approba- 
tion and praise. The integrity and fortitude with 
which they acquitted themselves of this charge, is 
attested by impartial history, Avhich recites the death 
and martyrdom which some of them endured. But 
it lives also in their own writings ; not in the praise 
of their sincerity and zeal, but in the faithful record 
of the expostulations and reproofs which they de- 
livered in the face of idolatrous or oppressive kings, 
a degenerate priesthood, and a corrupt and idola- 
trous people. ' Great was the fidelity and great the 
boldness of the prophets,' is their just panegyric. 
But in this service they betray none of the spirit of 
turbulent and fanatical agitators, men who step out 



128 LECTURE IV. 

of order to make the public sin their field of tri- 
umph ; but a grave and masculine severity, which 
bespeaks their entire soberness of mind, and argues 
the reality of their commission. Isaiah, Jeremiah, 
and Ezekiel, are all eminent examples of this minis- 
terial duty. And if St. Paul could say of Holy 
Writ, that it was ' profitable for doctrine, for re- 
proof, for correction, for instruction in righteous- 
ness,' as he speaks of the Old Testament, so to no 
part of it does that idea more fitly belong than to 
the admonitory homilies of the prophets." — Davi- 
son'' s Discourses on Prophecy, 

" The great object of prophecy was a description 
of the Messiah and of his kingdom. The particu- 
lars of these were gradually unfolded by successive 
prophets, in prophecies more and more distinct. 
They were at first held forth in general promises ; 
they were afterwards described by figures, and shad- 
owed forth under types and allusive institutions. 
Persons, places, and things were also typical of good 
things to come, as David, Jerusalem, the Temple, 
&c. Many of the descriptions of the prophets had 
a twofold character, bearing often an immediate re- 
ference to present circumstances, and yet being in 
their nature predictive of future occurrences. What 
they reported of the types was after, in a most sig- 
nal manner, applicable to the thing typified ; what 
they spoke literally of the present, was figuratively 
descriptive of future particulars ; and what was ap- 
plied in a figurative sense to existing persons, was 
actually characteristic of their distant archetypes. 
Many passages, then, in the Old Testament, which 
in their first aspect appear to be historical, are in 



ON THE PROPHETICAL BOOKS* 12^ 

fact prophetic, and are so cited in the New Testa- 
ment, not by way of ordinary accommodation, or 
casual coincidence, but as intentionally predictive^ 
as having a double sense, a literal and mystical in- 
terpretation. This mode of wrapping up reli- 
gious truth in allegory, gives great interest to the 
sacred books, in the diligent perusal of which, the 
most admirable contrivance and unexpected beauty 
will be discovered. That many of the prophecies 
in the Old Testament were direct, and singly and 
exclusively applicable to, and accomplished in 
Christ, is certain. But that this typical kind of 
prophecy was likewise employed, is evident from a 
number of passages. And it is this double charac- 
ter of prophecy which occasions those unexpected 
transitions, and sudden interchange of circum- 
stance, so observable in the prophetic books. Thua 
different predictions are sometimes blended and 
mixed together ; temporal and spiritual deliveran- 
ces are foretold in one prophecy, and greater and 
smaller events are combined in one point of view.. 
To unravel this requires much attention, and a con- 
siderable acquaintance with the scope of Scrip- 
tures." — (See Davison's Discourses on Prophecy, 
and Dr. Clarke's notes on 34th and 35th of Isaiah.) 
" The language of the prophets is remarkable for 
its magnificence. Each writer is distinguished for 
peculiar beauties. The ornaments of the prophetic 
style are derived, not from accumulation of epi- 
thet, or labored harmony, but from the real gran- 
deur of its images, and the majestic force of its ex- 
pressions. Its sudden bursts of ^ eloquence ; its 
earnest warmth ; its affecting exhortations and ap- 



130 LECTURE IV. 

peals, afford very interesting proofs of that vivid 
impression, and of that inspired conviction under 
which the prophets wrote. No style, perhaps, is so 
highly figurative as that of the prophets. Every ob- 
ject of nature and art, which can furnish allusions, 
is explored with industry ; every scene of creation, 
and every page of science seems to have unfolded 
its rich varieties to the sacred writers, who, in the 
spirit of eastern poetry, delight in every kind of 
metaphorical embellishment." (See Dr. Clarke's 
preface to Isaiah.) 

" Among the numerous evidences of the truth of 
the Bible, that of propAec^ stands in the first rank, 
in point of importance. Its fulfilment is a standing 
miracle, attested to the senses of men in every age 
of the world. Verified in the accomplishment of its 
predictions, it attests the authentic inspiration by 
which it was given. It supplies that evidence which 
the enemies of religion, or those who are weak in 
the faith, would require, which applies to the pre- 
sent time, and which stands not in need of any tes- 
timony—which is always attainable by the research- 
es of the inquisitive, and often obvious to the notice 
of all — and which, past, present, and coming events 
alike unite in verifying ; it affords increasing evi- 
dence, and receives additional attestations in each 
succeeding age. 

" That the prophecies of scripture were not writ- 
ten after the events predicted, many facts, in the 
present state of the world, abundantly prove, and in- 
dependently of external testimony, the prophecies 
themselves bear intrinsic marks of their antiquity 
and truth. Of the antiquity of the scriptures, there 



THE PROPHETICAL BOOKS. 131 

is the amplest proof. The books of the Old Testa- 
ment were essential to the constitution of the Jewish 
state ; they contain their moral and their civil law, 
and their history, as well as the prophecies of which 
they were the records and the guardians. Many 
parts of these books were proved to be ancieiit 1800 
years ago. Instead of being secluded from obser- 
vation, they were translated into Greek above 250 
years before the Christian era. The five books of 
Moses were preserved by the Samaritans, who were 
at enmity with the Jews, and the antiquity and authen-' 
ticity of them rest so little on Christian testimony 
alone, that it is from the records of our enemies 
that they are confirmed, and from which is derived 
the evidence of our faith, 

" Of all the attributes of the God of the universe, 
his foreknowledge of the actions of free and intelli- 
gent agents, is the most incomprehensible. It has be- 
wildered and baffled, most of all, the powers of hu- 
man conception ; and an evidence of the exercise of 
this perfection in the revelation of what the infinite 
mind alone could make known, is the seal of God, 
which can never be counterfeited. If the prophecies 
of the scripture can be proved to be genuine, no 
clearer testimony, or greater assurance of the truth 
can be given ; and if men do not believe Moses and 
the prophets, neither would they be persuaded though 
one rose from the dead. Even if one were to rise 
from the dead, evidence of the fact must precede con- 
viction ; and if the mind be satisfied of the truth of 
prophecy, the result in either case is the same. 
The voice of Omnipotence alone could call the 
dead from the tomb — the voice of Omniscience 



132 LECTURE IV. 

alone could tell all that lay hid in futurity, which to 
man is as impenetrable as the mansions of the 
dead — and both are alike the voice of God." — ^ 
Keith on the Prophecies* 

When we take up the volume of well authentica- 
ted history, and look back upon ages past, we put 
ourselves in possession of the knowledge of facts, 
which we never could have known with any degree 
of certainty in any other way, but of the truth of 
which, when once related in a candid manner, and 
especially if corroborated by the testimony of co- 
temporary historians, the voice of uninterrupted 
tradition, and attestation of existing monuments, we 
feel fully satisfied. We have only to transfer our- 
selves two or three thousand years back, and take 
up the volume of inspired prophecy, and we have 
the history of the world, so to speak, in another 
form, with this difference — one is the word of man, 
and may, or may not, be correct ; the other is the 
word of God, and must be correct. 

History informs us of the past ; prophecy of the 
future. History tells us what has been ; prophecy, 
what shall yet be. History makes us acquainted 
with the venerable dead ; prophecy, with those who 
have not yet begun to live. History is in general 
more plain, prophecy more obscure, with respect to 
those things which to us are yet future ; but where 
we have the key of history to unlock the book of 
prophecy, all is plain ; the word of prophecy con- 
firms the truth of history, and the testimony of his- 
tory proves the truth of prophecy. Take for ex- 
ample the testimony of M* Volney, a reputed infi- 
del. He says of ancient Tyre, " It was the thea- 



ftti: PROPHETICAL BOOKS. 133 

tre of an immense commerce and navigation — the 
Jiursery of arts and sciences, and the city of per^ 
haps the most active and industrious people ever 
known." What is it now ? " The site of ancient 
Tyre," says Volney, " is no more." Doubtless the 
voice of impartial history taught him to say this of 
Tyre, but who taught the prophet to say, " They 
shall lay thy stones, and thy timber, and thy dust, in 
the midst of the water,— thou shalt be sought for, 
yet thou shalt never be found again," (Ezekiel, 
xxiv. 12, 2L) 

There was another Tyre, also, which was built on 
an island, about half a mile from the site of the for- 
mer, ** whose merchants were princes, whose traf- 
ficers were of the honorable of the earth," and of 
whom it was said, " I will make thee like the top of 
a rock. Thou shalt be a place to spread nets up- 
on, " which prediction is repeated with an assurance 
of its truth :— " 1 will make her like the top of a 
rock ; it shall be a place for the spreading of nets in 
the midst of the sea, for I have spoken it." These 
are the words of the prophet, (Ezekiel xxvi. 14, 15.) 
The words of the historian, (Volney's Travels, vol. 
2, p. 212,) are, " The whole village of Tyre con- 
tains only fifty or sixty poor families, who live ob- 
scurely on the produce of their little ground, and a 
trifling fishery. The houses they occupy are no 
longer, as in the time of Strabo, edifices of three or 
four stories high — but wretched huts, ready to crum- 
ble into ruins." Thus, from the testimony of an un- 
believer, we prove the truth of Scripture, 

The prophecies respecting Egypt, viewed in con* 
aection with its former greatness, and the testimony 

12 



134 LECTURE IV, 

of unbelievers, is still more striking. Think of 
" one of the most ancient, and one of the mightiest 
of kingdoms, whither the researches of the traveller 
are still directed, to explore the unparalleled memo- 
rials of its power. No nation, whether of ancient 
or modern times, has ever erected such great and 
durable monuments." Remember, '' while the ves- 
tiges of other ancient monarchies can hardly be 
found amid the mouldered ruins of their cities, those 
artificial mountains, visible at the distance of thirty 
miles, the pyramids of Egypt ^ are still standing and have 
stood, unimpaired, amid all the ravages of time. Yet 
the knowledge of all its greatness and all its glory, 
about which there can be no dispute, while it was 
yet a flourishing kingdom, did not deter the Jewish 
prophets from declaring that Egypt would become 
a base kingdom^ and never exalt itself any more among 
the nations, (Ezekiel, xxx. 6. 13. — Zechariah, x. 
11.) These predictions, it must be remarked, were 
uttered before Egypt became subject to the Persians. 
The progress of her " decline" is thus stated by 
Volney — "Deprived, twenty-three centuries ago, of 
her natural proprietors, she has seen her fertile fields 
successively a prey to the Persians, the Macedoni- 
ans, the Romans, the Greeks, the Arabs, the Geor- 
o-ians, and the Turks. The Mamelukes, purchased 
as slaves, and introduced as soldiers, soon usurped 
the power, and elected a leader. If their first es- 
tablishment was a singular event, their continuance 
is not less extraordinary. They are replaced by 
slaves brought from their original country. The sys- 
tem of oppression is methodical. Every thing the 
traveller sees or hears reminds him he is in the coun- 



THE PROPHETICAL BOOKS, 135 

try of slavery and tyranny," (Volney's Travels, 
vol. l,p. 75—198.) 

" A more unjust and absurd constitution cannot 
be devised than that which condemns the natives of 
a country to perpetual servitude, under the arbitrary 
dominion of strangers and slaves. Yet such has 
been the state of Egypt above five hundred years. 
The most illustrious sultans vrere themselves pro- 
moted from the Tartar and Circassian bands ; and 
the four-and-twenty beys, or military chiefs, have 
ever been succeeded, not by their sons, but by their 
servants," 

These are the v^ords of the men who could scoff 
at the christian religion, while they were, undesign- 
edly, no doubt, confirming its truth. The prophet 
says, " I will lay the land waste and all that is there- 
in, by the hand of strangers, I the Lord have spo- 
ken it — And there shall be no more a prince of the 
land of Egypt, — The sceptre of Egypt shall de- 
part away — it shall be the basest of kingdoms." 
The words of the historian are, " Every thing the 
traveller sees or hears reminds him he is in the coun- 
try of slavery and tyranny, A universal air of 
misery, manifest in all the traveller meets, points 
out to him the rapacity of oppression, and the dis- 
trust attendant upon slavery. The profound igno- 
rance of the inhabitants equally prevents them from 
perceiving the causes of their evils, or applying the 
remedies." 

" Such prophecies, accomplished in such a man- 
ner, prove, without a comment, that they must be 
the revelation of the Omniscient Ruler of the uni- 
verse." (Keith on the Prophecies^ p, 244.) 



136 LECTURE IT, 

Whoever will be at the pains to examine his Bi- 
ble, will find therein predictions concerning the son& 
of Noah — the posterity of Jacob, the tribes of Is- 
rael — the Babylonish captivity, and the destruction 
of Jerusalem — the birth of Josiah — the work of 
Cyrus — the desolations of Judea — the destruction 
of Nineveh, Babylon, and Tyre — the ruin of Egypt 
— the victories of Alexander — the conquests of the 
Romans, and the present condition of the Jews.^ 
But as the " testimony of Jesus was the spirit of 
prophecy," and as " to Him gave all the prophets wit- 
ness," we shall find the prophecies concerning him 
more numerous, and more circumstantial than lall 
the rest. Here, in the " sure word of prophecy,'^ 
his coming is foretold — his forerunner is pointed 
out — the nation, tribe, and family, from whence he 
was to descend, are noted— the place of his birth is 
marked — his character is particularly described — 
his work pointed out — the treatment he should meet 
with — the sufiferings he should endure — his beha- 
viour in the time of suffering — his death, burial, re- 
surrection, and ascension, are all predicted, as also 
many other particulars respecting him, and the fate 
of his doctrine in the world. 

The unbeliever^ without doubt, will find occasion,, 
either in the prophecies themselves, or in the book 
in which they are contained ; or rather from the 
perverseness of his own spirit, to object to these sa- 
cred oracles ; but as one has well observed, " Let 
Aim, or any sceptical reader, meditate thorough- 
ly and soberly upon these predictions. The priori- 
ty of the records to the events predicted, admits of 
no question,. The fulfilment of many of these pre* 



THE PROPHETICAL BOOKS. 137 

dictions is obvious to every competent inquirer. 
Here then are facts, — things predicted, and predic- 
tions fulfilled. How are these to be accounted for ? 
Is human foresight, enthusiasm, conjecture, chance, 
pohtical contrivance, or, we might add, priestly craft, 
equal to the task ? If none of these, neither can 
any other principle that may be devised, account for 
them ; then true philosophy, as well as true religion, 
will ascribe them to the agency and inspiration of 
the Almighty." — (Watsoji,) 

If it should be asked, " Why were these prophe- 
cies given ?" it may be replied, " They were given 
as a necessary means of keeping up religion and 
faith in a fallen world. Sinful man could have no 
hope — no reasonable hope of pardon and restora- 
tion, without the promise of a Redeemer. Prophe- 
cy is nothing else than this promise gradually de- 
veloped and confirmed. The prophecies, therefore, 
were the object and test of faith — they furnished a 
sure ground of hope, and were calculated to excite 
gratitude and love." Let us take an example from 
the first promise of a Redeemer, given to our first 
parents, soon after the fall. What was the design 
of this ? Was it not to them " an intimation that 
God was displeased with the tempter, and that the 
punishment inflicted on him was a restoration grant- 
ed to themselves ; and that the human nature which 
the serpent had afllicted, should, in the end, have 
the honor and the satisfaction of winning the victo- 
ry, and trampling on the foe ? 

" The mingled light and shade of prophetic vision 
are here conspicuous ; the prediction was a light — 
its influence would be cheering ; it would guide those 

12* 



138 LECTURE IT. 

who gave heed to it in the way of hope and of life 
But it was a Hght shining in a dark place ; it did 
not clear up all the gloom ; it did not re- 
veal all the prospect of the future ; much uncer- 
tainty still remained ; and the light which glimmer- 
ed before them, would show them sorrow and suf- 
fering, as well as hope and immortality ; the seed of 
the woman, though victorious, was destined to suf- 
fer from the malice of the serpent ; the poison was 
to rankle in his flesh before the fangs of the dra- 
gon could be broken ; and bitter enmity between 
the race of the woman and the seed of the serpent, 
was the portion, meanwhile, of suflering man, as 
well as of the degraded reptile. Enough of good 
was revealed,^to encourage hope, and to be a founda- 
tion of religion ; but not enough to abolish sorrow, 
the fruit of sin, nor to open the future fully to mor- 
tal man, which God alone can perfectly foresee. 
Had there been no hope, there could have been no 
religion ; for a religion without hope would be 
phrenzy and despair. Had there been an entire 
revelation of the future, that dependance and faith, 
and the discharge of present duty, and humility, 
which become a sinner, might have lost their princi- 
pal excitement." 

" Another intention of prophecy was to prepare 
the minds of men for that method of recovery which 
was to be effected by Jesus Christ. This was its 
first announcement — this is its great and final con- 
summation. It was the spirit of Christ, which, in 
the ancient seers, testified beforehand of the suffer- 
ings of Christ, and the glory that should follow. 
The redemption of the world was the great object 
of the divine dispensations ; and it was an object so 



THE PROPHETICAL BOOKS. 139 

gracious on the part of God, so animating to the 
hopes of man, and yet so much exceeding all possi- 
ble expectation, that the Lord God of the holy pro- 
phets sent and signified to his servants these great 
things which should one day be brought to pass. 

" As has been observed before, the great object 
ofprophecy was a description of the Messiah, and 
of his kingdom. But no one of all the prophets has 
foretold with such distinctness and particularity the 
advent and death of Him who was given for salvation 
to the ends of the earthy as Isaiah. His prophecies 
concerning the Messiah seem almost to anticipate 
the gospel history. Hence he has obtained the de- 
signation of the evangelical prophet. The divine 
character of Christ — his miracles — his peculiar 
qualities, and virtues — his rejection^ — sufferings, 
death, burial, and victory over the grave — his final 
glory, and the establishment, increase, perfection, 
and perpetuity of his kingdom, are each specific- 
ally pointed out, and pourtrayed with the most stri- 
king and discriminating characters." 

" Finally, prophecy was designed, when accom- 
plished, to furnish a body of evidence for its own 
divinity. The accomplishment of the predictions 
which foretold the desolations of Babylon, Tyre, 
Nineveh, Egypt, and Jerusalem, proves that that 
power which foretold them was divine. The clear, 
and subsequently fulfilled predictions of Isaiah, for 
example, place his inspiration and authority beyond 
all doubt. It is impossible, indeed, to reflect on 
these, and on the whole chain of his illustrious pro- 
phecies, to say nothing of the rest, and not be sensi- 
ble that they present the most incontestible evidence 



140 LECTURE IV. 

in support of Christianity." — (C B. Volume IV, 
page 581.) 

Some prophecies, no doubt, remain to be fulfilled. 
But every one which has received the seal of confir- 
mation from Providence and history, is a voucher 
for the truth of those which yet remain to be accom- 
phshed. It was necessary, in some instances, as 
when the prophecy was intended to have a practical 
effect, that the terms in which it was couched, should 
be plain and unequivocal. At other times, in order 
to excite expectation^ it was expedient that the pre- 
diction should be clothed in language somewhat ob- 
scure, yet in every respect suitable to the dignity of 
the subject ; were it otherwise, they might become 
the subject of collusion and imposture, because, in 
certain circumstances, it might be the policy or in- 
terest of men to endeavor to fulfil them. And in this 
case, " the gradual and slow developement of the 
prophetic scheme was like the slow and impercepti- 
ble process which we see in the unfolding of a 
flower. First of all, it is a mere germ, destitute of 
beauty, and wrapt up in a state of entire conceal- 
ment. No man can guess what shall be its shape, 
or its color, or its fragrance. All that we know of 
this bud of promise is, that it shall one day be un- 
folded, and that the skill of its author shall then 
most indubitably appear. Meanwhile, days and 
nights gently open its outward covering ; its petals 
begin to disclose a pale hue of beauty, and the eye 
which sees it to-morrow, shall know more of its fu- 
ture character and shape, than the eye which looked 
on it yesterday. Still, nothing but time, and the 
genial sun-beam, can fully open and explain the 



THE PROPHETICAL BOOKS. 141 

beauties and the fragrance of the unfolded bud* 
Tnne shall expand its secret leaves to the light, and ex- 
pansion shall display in their fair and divine propor- 
tions, all its several parts ; and then that unformed 
and shapeless mass, which no eye could penetrate 
and no finger could unfold, shall, of itself, stand forth 
to the admiration of all men, a blossom of surpass- 
ing sweetness. The men of ancient times saw only 
the promise of the expanded bud ; it was reserved 
for the ages of the gospel to behold and taste the 
excellence of the full blown flower. Let us call to 
mind the dimness and obscurity attendant upon the 
first promise ; and then look at the precision and 
the light of the predictions recorded by Daniel. 
The prophetic word was at first as a light shining 
in a dark place ; but now, as we journey onward, it 
waxes brighter and brighter, and will soon shine un- 
to the perfect day."— (C. B. Vol IV, p. 623.) 

Much of the obscurity which still remains upon 
many of the prophecies, might possibly be removed if 
we were more thoroughly acquainted with the struc- 
ture of Hebrew poetry. For that many of the pro- 
phecies were composed in verse^ there is no ques- 
tion. Nor is this to be wondered at, for as poetry 
ranks higher than prose ^ and no one can be a genu- 
ine poet unless by the special gift of God, it was meet 
that the sublimest of all the divine communications 
to man, should be clothed in words suitable to the 
highest degree of inspiration. Of the superiority of 
poetry, as an art, above history, painting, sculpture, 
music, &c., to perpetuate the memory of past 
events, every one who has read Mr. James Mont- 
gomery's Lectures is fully aware, and to those who 



142 LECTURE IV. 

have not, the following extract from Bishop Lowth 
on the sacred poetry of the Hebrews, may not be 
unacceptable. 

" The prophetic office had a most strict connection 
with the poetic art. They had one common name, 
one common origin, one common author — the Holy 
Spirit. Those in particular w^ere called to the pro- 
phetic office who were previously conversant with 
sacred poetry. It was equally a part of their duty 
to compose verses for the service of the church, 
and to declare the oracles of God ; it cannot, there- 
fore, be doubted, that a great portion of the sacred 
hymns may properly be termed prophecies, or that 
many prophecies are in reality hymns or poems. 
(See particularly Psalm 45th.) Since, then, it was 
from the first a principal end and aim of poetry to 
impress upon the minds of men the sayings of the 
wise, and such precepts as related either to the 
principles of faith, or the laws of morality, as 
well as to transmit the same to posterity, it ought 
not to appear extraordinary that prophecy, which in 
this view ranks as a principal, and is of the 
highest importance, should not disdain the assis- 
tance of an art so admirably calculated to effect 
its purposes. Of this we have an illustrious proof 
in that prophetic ode of Moses, which he composed 
by the especial command of God, to be learned by 
the Israelites, and committed to memory : ' That 
this song may be,' says God himself, ' for a witness 
against the people of Israel, when they shall depart 
from me ; this shall be a testimony in their mouths ; 
for it shall not be forgotten, nor shall it depart out 
of the mouths of their posterity for ever.' " (Deut. 
xxxi. 19—21.) 



THE PROPHETICAL BOOKS. 243 

" This species of poetry is more ornamented, 
more splendid, and more florid than any other. It 
abounds more in imagery, or at least in that species 
of imagery which, in the parabolic style, is of com- 
mon and established acceptation, and which, by 
means of a settled analogy always preserved, is 
transferred from certain and definite objects to ex- 
press indefinite and general ideas. Of all the ima- 
ges proper to the parabolic style, it most frequently 
introduces those which are taken from natural ob- 
jects and from sacred history : it abounds most in 
metaphors, allegories, comparisons, and even in co- 
pious and dififuse descriptions. It possesses all that 
genuine enthusiasm, which is the natural attendant 
on inspiration ; it excels in the brightness of ima- 
gination, and in clearness and energy of diction, 
and consequently rises to an uncommon pitch of 
sublimity : hence, also, it often is very happy in the 
expression and delineation of the passions, though 
more commonly emplo) ed in the exciting of them ; 
this indeed is its immediate object, over which it 
presides as its peculiar province." (C jB., VoL 
IV. p, 2S1.) 

Every one who has read the Bible with any de- 
gree of attention, has observed a great difference 
in the composition and style of the different 
books ; and though there is among the prophets a 
greater similarity than among other sacred writers, 
yet every one has his pecuhar gift of God, and that 
peculiarity which marks the style his own. As a 
minute detail of the contents of each of the pro- 
phetical books is not strictly necessary, now we 
have them in possession, a few brief notices of the 



144 LECTtlRE 1V» 

history of each prophet, accompanied with charac- 
teristic remarks on the style of each writer, will 
close this lecture. 

Isaiah. " Of this distinguished prophet, our in- 
formation is extremely scanty and uncertain. He 
is supposed to have been of the tribe of Judah, and 
of the royal family of David ; his lather being un- 
derstood to be that Amos who was the son of Joash, 
and brother of Amaziah, kings of Judah. He 
prophesied during four reigns — in the days of Uz- 
ziah, Jotham, Ahaz, and Hezekiah, kings of Judah, 
(ch. i. 1.) It is generally supposed that his minis- 
try extended to the reign of Manasseh, by whom it 
is believed he was put to a violent death, by being 
* sawn asunder.' (Hebrews, xi. 37.) Isaiah evi- 
dently prophesied for a great length of time : the 
most probable opinion seems to be that which ex- 
tends it to sixty years. He was a married man, and 
had two sons, whose names were typical. (Chap, 
vii. 3, and viii. 3.) His wife was called a prophetess. 
(Chap. viii. 3.) He has always been regarded as a 
prophet of the highest eminence, and has been 
looked up to as one of the brightest luminaries of 
the Jewish church. (C. B. VoL IV. p. 580.) 

'^ His style is lofty and elegant ; his metaphors 
and illustrations are noble, and suitable to the digni- 
ty of the subjects of which he treats. Collectively 
viewed, his poetry forms the greatest tablet, both of 
awfully solemn and joyfully beautiful conceptions, 
ever exhibited in poetical prediction. He is far 
from surpassing all the Hebrew poets in individual 
passages; but in his fullness, force, majesty, and 



*rHT PROPHETICAL BOOKS. 145 

propriety, he comprehends more excellencies of the 
poetical character than any one of them» The 
34th and 35th chapters may be selected as a speci- 
men of this prophet's style — these two chapters 
forma simple, regular, and perfect poem. But the 
i4th chapter of his prophecies affords the grandest 
specimen of his poetic power, presenting one of 
the sublimest odes in the Bible, and marked by the 
boldest personifications to be found in the whole 
range of poetry." — (BisJiop LowtJu) 

It might be considered impertinent, if not sacri- 
legious, to compare the Hebrew poets, whowere di- 
vinely inspired, with the poets of our own language ; 
but if it be correct to say, " Moses is the Homer of 
the Bible," why n^ay we not say that the translator 
of Homer bears some resemblance to Isaiah, his 
favorite Hebrew bard ; or, to reverse it, that Isaiah, 
among the Hebrew poets, occupies the same rank as 
Pope among the English. It is remarked by Dr. 
Watts, that " there is scarcely a happy combination 
of words, or a phrase poetically elegant in the En- 
glish language, which Pope has not inserted in his 
version of Homer." Dr. Johnson calls it " a poeti- 
cal wonder" — " a performance which no age can 
pretend to equal." Miss H. More calls Pope " that 
eternal embellisher of common sense, common life, 
and just thinking ; whose every line is a maxim or a 
portrait." This is saying a great deal for merely 
human compositions ; but after all, perhaps more 
might be said, if we were only capable of judging, 
in favor of the bard of Palestine, whose thoughts, 
images, and metaphors might be found to exceed 
those of uninspired poets as far as the fruits of a 

13 



146 LECTURE IV. 

tropical clime are found to exceed those of the tem- 
perate zones. Whether these remarks are just or 
not, one thing we know, to use the words of one of 
the great critics above quoted, in accommodation 
to the subject, if by the christian the poets are read 
" with frequent astonishment," the prophets may be 
read " with perpetual delight." 

Jeremiah. " This prophet was of the tribe of 
Benjamin, and was called to the prophetic office at 
a very early age. He entered upon it about seventy 
years after the death of Isaiah, and exercised it 
about forty-two years, with great zeal and fidelity. 
He was of the sarcedotal race, being one of the 
priests who dwelt at Anathoth, in the land of Ben- 
jamin. On being called to exercise the prophetic 
office, Jeremiah modestly endeavored to excuse him- 
self, by pleading his youth and incapacity ; but being 
overruled by the Divine authority, he applied him- 
self to the duties of his function with unremitted 
diligence and faithfulness. This was about the thir- 
teenth year of Josiah's reign. He met with great 
opposition from his countrymen, whose welfare lay 
so near his heart, that their bitterest opposition 
could not hinder him from sharing their fortunes, 
whether in exile or at home. 

" His style is beautiful and tender to a high de- 
gree ; especially when he has occasion to excite the 
softer passions of grief and pity, which is often the 
case in the first parts of his prophecy. It is also 
on many occasions very elegant and sublime, espe- 
cially towards the end, where he somewhat resem- 



THE PROPHETICAL BOOKS. 147 

bles Isaiah." (^See Clarke.) He was the Cowper of 
his day. 

EzEKiEL. " This prophet was the son of Buzi, of 
the sacerdotal race ; (chap. i. 3,) and was carried 
captive into Babylon by Nebuchadnezzar, with Je- 
coniah, king of Judah, and three thousand other 
captives of the principal inhabitants. He was sent 
into Mesopotamia, where he received the prophetic 
gift, after he had been in captivity five years. He 
continued to prophecy about twenty-two years," — 
(Dr. Clarke,) 

Bishop Lowth says of Ezekiel, " He is inferior to 
Jeremiah in elegance, but equal to Isaiah in sublimi- 
ty, though in a different species of the sublime. He 
is bold, vehement, tragical, and deals very much in 
amplification. His sentiments are lofty, animated, 
poignant, and full of indignation. His images are 
fertile and magnificent, though sometimes rather in- 
delicate. His diction is grand, weighty, austere, 
rough, and sometimes uncultivated ; and in force, 
impetuosity, weight, and grandeur, no writer ever 
equalled him." 

Perhaps the same may be said of Ezekiel's pro- 
phecy as was said of Young's Night Thoughts, — " It 
is a wilderness of thought, in which the fertility of 
fancy scatters flowers of every hue and of every 
odour ; and in the whole there is a magnificence 
like that ascribed to a Chinese plantation, the mag- 
nificence of vast extent and endless diversity." — 
(^Johnson.) 

Daniel " Is said to have descended from the 



148 LECTURE IV, 

royal family of David ; and appears to have been 
carried into Babylon when very young, during the 
reign of Jehoiakim, king of Judah. He appears to 
have been instructed in all the wisdom of the Chal- 
deans, which was, at that time, very great, and he 
was soon distinguished in the Babylonish court, as 
well for his wisdom and strong understanding, as 
for his deep and steady piety. '^—(i>r. Clarke,^ 

He was the Shakspeare of his day, with these dif- 
ferences — his tragedies were real^ and his histories 
were written before the events, instead of after ; and 
his language was SiSpure as his thoughts were ele- 
vated, 

HosEA, " This prophet lived in the kingdom of 
Samaria ; and his prophecies, for the most part, re« 
late to the ten tribes. As a writer, he is concise,, 
sententious, abrubt, and often very obscure, though 
he is sometimes highly animated and occasionally 
sublime." — (Dr. Clarke.^ 

If some of his images are, to our eyes and ears 
indelicate, they show, at least, that he lived among 
a people awfully corrupt. The last chapter, how- 
ever, makes amends for all. No one can read it as 
he ought, without profit, 

Joel, "The son of Pethuel, was, as is supposed, 
of the tribe of Reuben, and cotemporary with Ho- 
sea. His language is elegant, perspicuous, clear, 
diffusive, and flowing ; and, at the same time, ani« 
mated, nervous, and sublime. The first two chap- 
ters are inimitably beautiful ; and the language well 
adapted to the subject."— (Dr. Clarke*') 



THE PROPHETICAL BOOKS. 149 

Amos. In the order of time, this prophet was be- 
fore Hosea, and cotemporary with Jonah, He was 
from the humblest walks of life, but it is well observed, 
that " the same heavenly spirit which inspired Isai- 
ah and Daniel in the palace, inspired David and 
Amos in their shepherd's tents ; at one time using 
the eloquence of some ; at another time making oth- 
ers eloquent, to subserve his great purposes." — {^See 
Dr, darkens preface and notes»^ 

Obadiah. Very little is known of this prophet. 
He prophesied against Edom, and his prophecies 
have been literally fulfilled. And he must be a very 
hardened sinner who cannot learn a lesson of moral- 
ity from the 12th and 13th verses of this prophecy. 

Jonah. " Our Saviour makes frequent mention 
of this prophet, from which we may conclude, — 
1. That there was such a person. 2. That he was 
swallowed by a sea monster. 3, That he preached 
to the Ninevites, and that they turned from their 
evil ways, and obtained mercy at the hand of their 
offended God. In point of time, he was before Ho- 
sea." — (^See darkens notes on this book,) 

MicAH. '' This prophet has something of the 
dramatic style. He is sometimes peculiarly grand 
and graceful. And for sublime and impressive dic- 
tion in several places, he is unrivalled. The Lord's 
controversy (chap. vi. 1 — 8,) is equal to any thing 
even in Isaiah. He was cotemporary with Hosea. 

Nahum. " This prophet lived after the time of 

13* 



150 LECTURE IV. 

Jonah. He prophesied of the destruction of Nine- 
veh, As a writer, he is ranked among the most 
classically poetical of all the minor Prophets, and 
superior to them all in boldness, ardor, and sublimi- 
ty." — (See Clarke and Bishop Newton on this pro- 
phecy,^ 

Habakkuk. " This prophet was probably of the 
tribe of Simeon, and was cotemporary with Jeremi- 
ah. As a poet, he holds a high rank among the 
Hebrew prophets. His hymn (chap, iii.) is allow- 
ed by the best judges to be a model of Lyrical sub- 
limity, and one of the most perfect specimens of 
that class of compositions." — (^See Dr, Clarke and 
Bishop Lowth») 

Zephaniah prophecied in ihe days of Josiah, 
king of Judah. As a poet, he deals much in ampli- 
fication, (chap, i, 14 — 16.) Two of his expres- 
sions, or phrases, have become almost proverbial 
among religious people. (Chap. i. 12.) 

Haggai, He was probably born in Babylon, du- 
ring the captivity, and was one of the first sent to 
comfort and encourage the Jews in rebuilding Jeru- 
salem. The spirit of prophecy and of poetry, by 
this time, manifestly declined — the period of visions 
draws towards its conclusion — and the words of 
Micah, ' The sun shall go down over the prophets,"^ 
(chap. iii. 6,) begin to be most affectingiy fulfilled. 

Zechariah " Returned from Babylon with Ze- 
rubbabel, and began to prophesy two months after 



THE PROPHETICAL BOOKS. 151 

Haggai. He is the longest {the most lengthy^ and 
the most obscure of all the minor prophets. His 
style is interrupted and without connexion. But 
his prophecies concerning Christ are more particu- 
lar and express than those of the other prophets of 
his time." The light of prophecy was now like 
that of an almost expiring lamp, or of a flickering 
taper, which often brightens just as it is about to ex- 
pire. 

Malachi. This is the last of the Jewish pro- 
phets. Not only the spirit of Hebrew poetry, but 
even the elegance of their language, was now on 
the decline. In a few years, they both expired. 
Malachi however, notwithstanding this, spoke clear- 
ly of the coming of the Messiah, and of his fore- 
runner, John the Baptist. (Chap. iii. 1 ; iv. 5.) 



LECTURE V. 



ON THE DIVINE INSPIRATION OF THE SCRIPTURES. 

" All Scripture is given by inspiration of God,^^ — - 
2 Tim, iii. 15. 

As the writings of the New Testament are so 
well known, it is thought unnecessary in this place 
to give a description of them ; but we will now en- 
ter more particularly upon the question of the Di- 
vine inspiration of the whole Bible. 

1. It will not be denied, that the whole nation 
of the Jews, from the time of Moses to the time of 
Christ, beheved in the divine inspiration of their 
sacred books ; and it must be confessed that they 
had greater opportunities of satisfying themselves 
of the truth of this, than any unbeliever at this day 
has of proving the contrary. We therefore fear- 
lessly assert that such a belief obtained in the time 
of our Saviour, that it was well founded, and 
that it is impossible for any one to prove that 
the scriptures of the Old Testament were not 
divinely inspired. Suppose, for example, what 
no one can deny, that these books were in ex-- 



INSPIRATION OF THE SCRIPTURES. 153 

istence in the time of Christ, and that in them 
were contained prophecies respecting his birth^ 
ministry, miracles, and death ; who will be so bold 
as to deny that these predictions were given by in- 
spiration of God ? The Jews indeed refused to ap- 
ply them to Christ, but this was no proof of their 
wisdom ; it was their sin, and their folly ; but though 
they were guilty in rejecting Christ, they never, as 
a nation, denied the inspiration of their sacred 
books. 

2. It must be acknowledged that the whole Chris- 
tian world, both Catholic and Protestant, and every 
sect among Protestants believe the same, and if the 
Protestants refuse to admit the divine inspiration of 
every book claimed to be canonical by the Catho- 
lics, this shows that they have examined the question 
thoroughly, and have not decided thereon, on slight 
and equivocal grounds. And if on the other hand, 
the Protestants profess a higher regard for the 
scriptures than for the authorities of the church, 
this proves that they believe in their divine authority 
and inspiration. 

3. Among both CathoHcs and Protestants, there 
have not been wanting men of the profoundest eru- 
dition, who have examined this qestion with a dili- 
gence and patience of research, worthy of the high- 
est praise. Witness the labors of Eusebius, Ori- 
gen, Jerome, and a host of others, down to the time 
of Calmet ; and then add Grotius, Poole, Lightfoot, 
Whitby, and many others, down to the time of Pa- 
ley, Townley, Home, and Clarke.* How weak and 

* See Dr. Clarke's general preface to his Commentary,, 



154 LECTURE V. 

wicked it must be for a young philosopher just come 
from college, or any other man, unless he have 
more learning than all these put together, to deny 
the authenticity and inspiration of the Holy Scrip- 
tures, I need not say — the thing speaks for itself ! 

4. But let any one who has not the opportunity 
of examining such elaborate works as Townley's 
Biblical Literature, and Home's Introduction to the 
critical study of the Sacred Scriptures, just furnish 
himself with Alexander on the Canon of Scripture, 
and Dick and Parry on Inspiration, two small vol- 
umes within the reach of almost every one, and he 
will find enough to confound his scepticism, if not to 
satisfy all his inquiries ; or let him read the first part 
of Watson's Theological Institutes, or Newton, or 
Keith on the Prophecies, or Shuttleworth on the 
Consistency of Revelation, or Turner's Sacred His- 
tory, or Faber's Difficulties of Infidelity, and he 
will find that Christians have not, for eighteen hun- 
dred years, "followed cunningly devised fables." 
But if in the absence of all these, he be disposed to 
look into the sacred volume itself, he will there find, 

5. An agreement among the sacred writers them- 
selves, which, considering the many authors em- 
ployed, the different places and times in which they 
wrote, from the time of Moses until the time of St. 
John, that will truly astonish him. Let the very 
great number of facts recorded, and the particular 
circumstances of time, place, and persons mentioned 
be considered, and it will appear impossible that the 
Bible should be a forgery. Constant allusion and 
reference are made to facts and customs then exist- 
ing, in every part of the book of God, which if the 



INSPIRATION OF THE SCRIPTURES, 155 

Bible had been a forgery, would have been carefully 
left out. Things are said to have been done in the 
presence of witnesses, who never attempted to dis- 
prove them, and facts are stated, which, if they had 
not existed, would forever have discredited the wri- 
ter, and brought eternal infamy upon his name. 
These thmgs, in themselves considered, may not 
prove the Bible to be a volume of divine truth ; but 
if we admit that they disprove the charge of forge- 
ry^ and establish the claim of authenticity^ then the 
fact of a prediction being interwoven with the narra- 
tive, and that prediction since fulfilled, the claim to 
Divine Inspiration is established. 

6. The prophecies of the Old Testament antici- 
pate the existence of the facts recorded in the New. 
In the New Testament it is recorded that Jesus 
opened the eyes of the blind, — in the Old Testa- 
ment it was foretold that he should do so. " Then 
shall the eyes of the blind be opened, and the ears 
of the deaf shall be unstopped ; the lame man shall 
leap as a hart, and the tongue of the dumb shall 
sing." This prediction was recorded by Isaiah 
many years before the coming of Christ. When, 
therefore, he opened the eyes of the blind, &c., he 
not only performed miracles, but the very miracles 
that had been foretold ; and herein it is proved to 
demonstration, that the prophet was divinely inspir- 
ed, and that Christ was no impostor, but the true 
Messiah, the Saviour of the world. If any one 
should deny the justness of this conclusion, let him 
show the fallacy of the reasoning. Where in the 
writings of George Fox or William Penn, can we 
find any thing like the predictions of Noah, Jacob, 



156 LECTURE V. 

and Moses^ respecting the future condition of their 
people ? and if not in the writings of good men, 
' who professed to be led by the Spirit of God, much 
less in the writings of those who deny divine revela- 
tion, and scoff at the idea of inspiration. Let the 
unbeliever show us a book as old as the Penta- 
teuch, — a merely human composition as popular 
and revered as that venerable document; let him 
point to the prediction, and the fulfilment, as clearly 
as we can to the prophecies of Moses, and to their 
exact fulfilment, and then we will admit that the ob- 
jections against the inspiration of the Old Testa- 
ment are well founded; but until that is done, the 
cause of revelation must prevail, and that of infidel- 
ity must be defeated,* \_See preceding Lecture^ p* 
130—133.] 

7. We might prove the inspiration of the proph- 
ets of the Old Testament by the miracles which they 
performed ; but we are aware that this kind of evi- 
dence is liable to objection. The unbeliever, first, 
denies the possibility of a miracle ; or if, secondly, 
he admit that the Author of nature can change the 
course of nature, or alter and suspend its laws, he 
demands to know that the account of miracles re- 
corded in the Scriptures is authentic and correct. 
We admit that it is easy to deny and hard to prove 
some things, and harder still to convince those who 
are prejudiced against the truth, when that truth 
makes against their favorite system. But suppose 
that an annual festival were appointed in commemo- 
ration of the miracle, such as the festival of the Pass- 
over among the Jews, and that of Easter among 
Christians, would not the proof of the miracle be 
sufiiciently clear and convincing? What proof 



iNSPIRATION OF THE SCRIPTURES. 157 

liave we at this day, that our fathers landed at 
Plymouth, in December, 1620? It is said in 
Morse's Gazetteer, that "• the rock on which the first 
settlers landed was conveyed, in 1774, from the 
shore to a square in the centre of the town, and the 
anniversary of their landing is still celebrated." 
INow if the words of Messrs, Morse are entitled to 
credit, so are those of Moses, and if the statements 
of the one are susceptible of proof, so are those of 
the other. 

8, We might prove the divine inspiration of the 
Old Testament by the testimony of Christ and his 
apostles, and we know that this kind of proof is as 
satisfactory to the mind of an unprejudiced Christian, 
as the testimony of Plutarch is to the existence of 
such a man as Romulus, or to the exploits of an 
Alexander. But having to do with unbelievers, we 
are aware that they deny the authenticity and inspi- 
ration of the New Testament, and of course, all that 
is said there, is, by them, rejected. Still, however, 
one resource remains, which makes the difficulties 
of infidelity greater than its friends are apt to ima- 
gine. One thing is certain — we have a Bible! 
Whence came it? ¥/ho are its authors? Not 
Wesley, nor Calvin, nor Luther, nor Wiclif, nor 
Jerome, nor Origen. Thus far is certain. The 
authors of the Nev/ Testament are not the authors 
of the Old — this also is certain. Some parts of the 
Old Testament have been in existence more than 
3,000 years, and the w^hole of it more than 2,000 — 
this likewise is certain. Now who invented this 
wonderful book ? Not wicked priests ; for whoev- 
er it might be, the authors have been careful to say 

14 



158 LECTtTRE T, 

* It is the word of the Lord,' and if they had been con- 
scious of uttering falsehoods, while they testified 
that what they delivered was the word of the Lordy 
they would have been sagacious enough to have left 
out of its pages all those terrible denunciations 
which doom hypocrites and '^ all liars," to an ever- 
lasting hell ! It is equally certain that good men 
could not haTe imposed this book upon mankind as 
the word of the Lord, if it were nothing but their own 
invention, for they could not be good men if they ut- 
tered falsehoods all the time. It is therefore cer- 
tain that the Old Testament was divinely inspired ! 
One thing more also, is certain ; Christianity exists, 
and has existed more than 1834 years, of which 
the present Annus Domini is a proof. Christ was 
born in Bethlehem, of which the festival called Christ- 
mas^ is a proof. He was manifested to the Gen- 
tiles, of which the feast of the Epiphajiy is a proof. 
He fasted forty days, of which the season of Lent 
is a proof. He " suffered under Pontius Pilate,'^ 
of which Passion week is a proof. He *' was 
crucified, dead and buried." of which Good Fri- 
day is a proof. He " rose again from the dead," 
of which Easter is a proof. And he sent down 
his Holy Spirit on the day of Pentecost, of 
which the festival called Whitsuntide is still a wit- 
ness among us. For why are these days observ- 
ed in the church of Christ ? For the same reasoa 
that we observe the day when Washington was 
born, and the day of our national independence— ^a 
perpetuate the memory of the eve7it. It follows, 
therefore, if these things are so, that Christianity is 
true, and if Christianity be true, then the testimony 
of Christ and of his apostles to the divine inspira* 



INSPIRATION OF THE SC*RIPTURES. 159 

tion of Moses and the prophets, is worthy of 
credit. 

9. The inspiration of the New Testament, as well 
as that of the Old, may be argued from the necessity 
of the case^ for, 

" Whence but from heaven, could men unskilled in arts, 
In different nations born, in different parts, 
Weave such agreeing truths? or hoWj or why 
Should all conspire to cheat us with a lie 1 
Unasked their pains — ungrateful their advice, 
Starving their gains, and martyrdom their price." 

It was necessary that the authors of the Bible 
should be divinely inspired, for there are many sub- 
lime truths contained in it, which it was important 
for man to know, but which he never could have 
found out, by the light of nature, or the efforts of his 
unassisted reason. What could the world have 
known concerning God, our relationship to him, and 
the duty we owe to him, without a special revelation 
from himself to us ? As it is impossible for us to 
know the thoughts of each other's hearts, without a 
revelation of the same, so it is impossible to know 
the thoughts and purposes of God, without a reve- 
lation from himself. How does the unbeliever in 
divine revelation know whether there is one God or 
more ? The wise Athenians of old could not settle 
this question ! But suppose we say that reason teach- 
es us that there is One Supreme ; why then is not 
the same truth taught universally ? Why do the 
children of nature, where art and priestcraft have 
never found their way, believe in such a multitude 
of gods ? But suppose that this truth were univer- 



160 ' LECTURE V, 

sally believed, does reason teach us what is the 
character of the Supreme Being ? What service 
will he accept, and how shall we worship him aright ? 
In days of old there was one, as sacred history in<- 
forms us, who believed in the existence of One Su- 
preme Being, and yet he did not know how to wor- 
ship him ; therefore he asks, " Wherewith shall I 
come before the Lord, and bow myself before the 
high God ; shall I come before him with burnt of- 
ferings, with calves of a year old ? Will the Lord 
be pleased with thousands of rams, or with ten thou- 
sands of rivers of oil ? Shall I give my first-born 
for my transgression, the fruit of my body for the 
sin of my soul ?" (Micah vi, 6, 7.) 

The words of Socrates in a conversation with 
Alcibiades, on the duties of religious worship^ 
though not near so expressive as the above, are 
very remarkable, and are a standing proof of the 
weakness of human reason in its highest state of 
cultivation. When Alcibiades wished to know how 
the gods {the gods, observe) ought to be worship- 
ped, Socrates replied, " to me it seems best to be 
quiet ; for it is necessary to wait till we learn how 
we ought to behave towards the gods, and towards 
men." 

Can unassisted reason know the thoughts and 
purposes of God toward man respecting his future 
destiny ? If we admit that He is unchangeable, who 
can tell but the same ills may forever afflict us, that 
distress us here? Can the reason of an unbeliever 
satisfy him what will become of his immortal spirit 
when the body dies ? (By the way, some men's, 
reason^ or philosophy, or something, teaches theij]^ 



INSPIRATION OF THE SCRIPTURES. 161 

to deny the immateriality and immortality of the 
human soul — so sure it is that reason, if reason it 
be, is not uniform and impartial in her teachings.) 
Let us hear the words of the emperor Adrian, who, 
perhaps, " had his hours, if not his age of reason,^^ 
When dying, he addressed his soul as follows : — 
*' Animula, vagula,'^^ d^c, {^c.,—ihus translated by Mr. 
Pope : — 

" Ah ! fleeting spirit ! wand'ring fire, 

That long has warmed nay tender breast, 
Must thoLi no more this frame inspire ? 

No more a pleasing, cheerful guest ? 
Whither, ah ! whither art thou flying ? 

To what dark, undiscover'd shore ? 
Thou seem'st all trembling, shiv'ring, dying. 

And wit and humor are no more !" 

Very different to these are the words of a believ- 
er — " To live is Christ, to die is gain,^^ " I have a 
desire to depart and be with Christ, which is far 
better." 

" Unassisted reason cannot prove the certainty of 
a future state, unless it can also prove that God is 
perfectly just ! But it cannot prove that God is per- 
fectly just, unless it can also prove the certainty of 
future rewards and punishments, which, (as some 
men deny,) shows that reason must for ever argue 
in a circle, and can never arrive at correct conclu- 
sions." — {Faher,^ 

The condition of man in the present life is a per- 
fect enigma, and never can be explained without the 
aid of revelation. Look at him in his present con- 
dition — as lofty as an angel in intelligence, as sor- 

14* 



162 LECTURE V. 

did as a beast in appetite ; as elevated as an imma- 
terial spirit in intellect, as abject as a worm in his 
physical condition. Behold the wretched outcast I 
The elements are a source of terror to him^ The 
earth, the air, the sea, are all filled with enemies 
ready to devour him. The vegetable, the animal, 
the mineral kingdoms, are full of poisons, lying in 
wait ready to destroy him ; and from among his fel- 
low mortals, his brethren^ there arise enemies in 
every direction, and at every turn. Here the liar 
stands ready to deceive him ; there the assassin 
ready to murder him. Here the thief avails him- 
self of the darkness of the night, to rob him ; there 
the knave and the slanderer seek an opportunity to 
defraud him of his rights, and to blast his reputation. 
How is all this, if God is the common Father of us 
all, and we are brethren? Hov/ is this, if there be 
no devil to ensnare, no hereditary depravity to im- 
pel us to these things ? Does reason teach these 
things, or is our nature corrupt ? 

Some men say vfe are all born pure, and are cor- 
rupted by example ; but how could the first man or 
first woman be corrupted by example ? Some say 
that good things are apt to spoil, but this is not al- 
ways the case, for gold does not spoil, even in the 
fire, nor does any other good thing spoil unless it 
come in contact with evil, or have the principle of 
decay within itself, and some things we know have 
within themselves the principles of their own purifi- 
cation ; how else is it that the air which we breathe, 
which is so often corrupted, becomes pure again ? 
How is it that reason does not keep pace with sci- 
ence ? and why is there not, by this time, as great 



INSPIRATION OF THE SCRIPTURES. 163 

improvement in morals as in the arts ? Men know 
a great deal more now than in the days of Cain, but 
it does not appear that they are a whit better where 
they have nothing but nature to govern them, and 
reason to guide them. 

Let us here inquire how death could come into 
the world in which we live. To say that man was 
originally made subject to death, argues imperfection 
somewhere, and either his Maker could not, or 
would not, make him otherwise. To say that he 
could not, is to suppose that the Deity was wanting 
in power ; to say that he would not, is to suppose 
him wanting in goodness. Here a fact stares us 
in the face — inan is subject to death ! But why is 
this ? Could not his Maker prevent it, or would 
he not do it ? For my own part I never could find 
out any other reason why man should die, than that 
which is assigned in the Scriptures. If I could 
create a living animal, as beautiful and as intelli- 
gent as man, I am sure I should take no pleasure in 
destroying it ; much less, to put it, and numberless 
milhons of the same species, to indescribable pain, 
for the space of five thousand years in succession, 
unless there were a sufficient cause ! Much less, 
could I, as a father, put all my children to death in 
the manner in which we human beings die ; and 
what is still worse, subject them alltheir Jife time, to 
a bondage through fear of death, more cruel than 
death itself, ufiless there were an adequate cause — a 
cause sujicient to justify the painful procedure. 

That offenders should be punished, is not so won- 
derful, and that their punishment should be in pro- 
portion to the magnitude of their offence, is not sa 



164 LECTURE V. 

much a matter of surprise ; or, in other words, that 
notoriously wicked men should be cut off in the 
midst of their days, seems consistent with our ideas 
of justice, but that good and useful men should die 
in the very zenith of their glory and usefulness, and 
that it should be said of thousands, every year, of the 
most lovely of the human race, " Her sun is gone 
down while it was yet day," is matter of astonish- 
ment and wonder. And it is still more wonderful 
that innocent children, who have never offended or 
injured any one, or transgressed a known law in 
their brief and transitory life, should be cut off by 
millions in a year ; yes, it is enough to strike one 
dumb with astonishment ; and I protest, that reason 
with all her boasted powers, can never answer the 
question, ' why is this ?'' but one line of Divine reve- 
lation settles the whole, and satisfies every doubt. 
" By one man sin entered into the world, and death 
by sin." 

But if reason cannot discover why so much evil 
exists, neither can she point out a remedy. She 
can never tell how guilt may be forgiven — how in- 
bred pollution may be washed away, and the victory 
gained over all our spiritual enemies. She cannot 
even answer this question, "If a man die, shall he 
live again ?" But here again revelation solves the 
anxious doubt, " For as in Adam all die, even so in 
Christ shall all be made alive." 

10. If inspiration was necessary in the case of 
the Holy Prophets, it was not less so in the case of 
the Apostles, for in their writings there are things 
revealed which the eye of reason had not seen, the 
ear of a philosopher never heard, and the heai't of 



INSPIRATION OF THE SCRIPTURES. 165 

an unbeliever never thought of ; witness the sub- 
lime description of the last judgment, in the 25th 
chapter of Matthew — the arguments for, and the il- 
lustrations of the general resurrection in the 15th 
chapter of St. Paul's 1st Epistle to the CorintJiians, 
or St. John's description of the New Jerusalem, in the 
21st chapter of the Apocalypse. A modern philoso- 
pher would turn a " downright adorer" of Plato or 
Cicero, if he should find such subhme descriptions 
in their writings as are found in these three passa- 
ges. 

Some writers, who admit the inspiration of the 
doctrinal and prophetical parts of the New Testa- 
ment deny the inspiration of the Historical^ but a 
very slight attention to the manner in which these 
things are related, will convince the unprejudiced 
reader that the Evangelists wrote their narratives of 
the life of Christ " as they were moved thereto by 
the Holy Ghost." For as one observes, " The Evan- 
gelists, in relating the history of Christ, have occa- 
sion to speak of the most astonishing facts ; — his 
miraculous conception ; — the wonders which he 
wrought in calming the fury of the winds and waveaf-, 
raising the dead, casting out devils, and curing all sorts 
of diseases; — -his transfiguration on the mount; — 
the preternatural eclipse of the sun at his death, the 
rending of the rocks, and the opening of 1 he graves ; — 
his resurrection from the dead, and his ascension in- 
to heaven. Might it not have been expected, that, 
in recording such events, they would have given 
vent to those feelings of admiration, which such 
things are so w^ell calculated to awaken, and have 
described them in the most glowing expressions ? 



166 LECTURE V. 

The subject was interesting, and well fitted to pro- 
duce those strong emotions which naturally commu- 
nicate something of their own character to our lan- 
guage. Yet they are related in the most simple man- 
ner, without any note of admiration, without any com- 
ment, without any attempt to set them off, or recom- 
mend them to the attention of the reader. This 
mode of writing did not proceed from insensibility, 
which in their circumstances would have indicated 
a degree of callousness or torpor, that could only 
have resulted from absolute stupidity. They inform 
us, that they were astonished when they saw the mi- 
racles of Jesus, but they write of them without any 
expression of astonishment. How can their cool- 
ness be accounted for ? Is it not a proof, that in 
writing their narratives they were guided by a dif- 
ferent spirit from their own ; that they wrote, not 
as they thought, and felt, themselves, but as they 
were directed by another, who kept their thoughts 
and feelings under control ? The influence of the 
Holy Ghost is manifest in restraining them from 
mixing their own sentiments and passions with the 
relation, and in leading them to give a simple state- 
ment of facts without any embellishment, that our 
faith in Christ might rest entirely on the evidences 
of his divine dignity and mission, and might not, in 
any degree, be owing to human wisdom and elo- 
quence." — (^West on the Resurrection,^ 

'* Never did a person of such virtue as Jesus 
Christ appear in our world ; never did virtue wear 
so amiable an aspect ; never was it calculated to 
make so deep an impression on the heart. His cha- 
racter was at once perfect and attractive. His meek- 



INSPIRATION OF THE SCRIPTURES. 167 

ness and gentleness, his affability and condescen- 
sion, his patience, his benevolence, his generous 
love, diffused a soft and pleasing lustre over the se- 
verer virtues, which were displayed in his conduct. 
An ancient philosopher fondly imagined that if vir- 
tue were incarnate, all men would be charmed with 
her beauty. We might at least have expected that 
those who conversed with the Son of God, in whom, 
if I may be allowed the expression, virtue was em- 
bodied, would have been ravished beyond measure 
wdth his excellencies, and would have celebrated 
them in the warmest strains of commendation. In 
their narrative, indeed, the lovely features of his 
character are exhibited to the greatest advantage. 
But this is done by representing them in their native 
simplicity, without paint or decoration of any kind ; 
and the writers, while they give a full detail of his 
virtues, pass on without making a single reflection. 
" Never did any person deserve to meet with such 
good treatment as Jesus Christ ; and never was any 
person so harshly and cruelly used. His words 
were watched and misconstrued; his most benefi- 
cent deeds were, by the malignity of his country- 
men, transformed into crimes ; and evils of the 
blackest dye were laid to his charge. Was it not 
natural for disciples, faithful and affectionate, to 
enter with ardor into the cause of their Master, and 
to repel with indignation, calumnies which they 
knew to originate in malice ? Could we have been 
surprised, if their honest zeal had burst forth into 
vehement exclamation against the injustice of his 
accusers ; and laying aside the language of ceremo- 
ny, which is indeed, in most cases, the language of 



168 LECTURE V* 

falsehood, had bestowed on them and their conduct 
names and epithets which we are sure they de- 
served ? Yet they leave their master to vindicate 
himself; and even when he holds his peace, they 
trust his apology to the silent and irresistible elo- 
quence of his conduct. They speak of his enemies 
with as much coolness as if they had done him no 
injury ; and the dark shade of their actions is not 
deepened by a single stroke of their pencil. 

" Never was there an event so astonishing as the 
death of Christ. The innocent have sometimes 
fallen victims to the injustice of this world, or to 
their own generosity. But who is this sufferer ? Is 
he not greater than all men ? Is he not the Crea- 
tor of the universe ; and does not all nature, ac- 
cordingly, pay him homage in his sufferings. The 
most heroic love, therefore, is unworthy to be na- 
med v/ith the love of Jesus. On this topic, the 
evangelists, full of admiration and gratitude, might 
have bestowed all the coloring of imagery, and 
all the riches of language. It was a topic more 
calculated than any other to gratify their own feel- 
ings, and to interest strangers in behalf of their 
Master. What tender and overpowering descrip- 
tions might they have given of his agonies ! What 
melting and irresistible appeals might they have 
made to the heart ! While the scene was yet fresh 
in their remembrance, and their own hearts were 
still bleeding with the wounds which his death had 
inflicted upon them, was it not natural to conse- 
crate all their eloquence on a subject which must 
have seemed to them alone worthy of attention ? Yet 
though they record his death, and attribute it to his 



INSPIRATION OF THE SCRIPTURES. 169 

k)ve, they neither give impassioned descriptions of 
the one, nor attempt to raise in our minds exalted 
ideas of the other. They leave us to the office of 
making such reflections as the subject suggests. 

" This mode of writing indicates a very peculiar 
state of mind. It would be absurd to suppose that 
the writers had no feelings ; and no motive can be 
assigned for having intentionally suppressed them. 
An impostor would have avoided this appearance of 
indifference, which might have given rise to a sus- 
picion, that he did not himself believe his own nar- 
rative. For the absence of all passion, we can only 
account by admitting that their minds were con^ 
trolled by supernatural influence. Their own emo- 
tions and affections were suspended, that, during 
this interval of calm, the voice of the Divine Spirit 
might alone be heard. Such a history as that ot 
Christ could not have been written but by inspired 
men." — (JDick on Inspiration,^ 

" The more we reflect on the inimitable charac- 
ter of the gospel waiters, the more we discover that 
they were not dictated by the spirit of man. These 
barely say, in a few words, that their Master was 
crucified, without discovering the least surprise, 
compassion, or acknowledgment. Who would have 
spoken in this manner of a friend that had laid down 
his life for him ? What son would have related in 
so short, so unaffected a manner, how his father 
had saved him from death, by suffering in his stead ? 
But it is in this that the finger of God appears con- 
spicuous ; and the less man appears in relating a 
behaviour that has so little humanity in it, the more 
the operation of God is manifest. 

15 



170 LECTURE V, 

" The prophets describe Christ's sufferings in a 
lively, affecting, and pathetic manner, and abound 
with sentiments and reflections ; but the evangelists 
relate them with simplicity, without emotion or re- 
flections ; without breaking out into admiration or 
testimonies of gratitude ; or discovering the least 
design to work in such a manner upon their readers 
as to make them disciples of Christ. It was not 
natural that persons who lived so many years be- 
fore Christ, should be so touched with his suffer- 
ings ; nor that men who were eye witnesses of his 
cross, and so zealous for his glory, should speak 
with so much calmness of the unheard of crime that 
was perpetrated against him. The strong zeal and 
affection of the apostles might have been suspected, 
which that of the prophets could not be. But had 
they not both been inspired, the evangehsts would 
have written with greater force and fire, and the 
prophets with more coldness and indifference ; the 
one would have shown a desire to persuade, and 
the other such a timidity and hesitation in their con- 
jectures, as would not have affected any one. All 
the prophets are ardent, zealous, fuH of respect and 
veneration for the mysteries they pubhsh ; but as 
for the evangelists, they are calm ; and are masters 
of an inimitable moderation, though their zeal is as 
strong as that of the prophets. 

"What man but sees the hand which guided both 
the one and the other ? And what more sensible 
proof can we have of the divinity of the Scriptures, 
than their not resembling, in any particular, such 
things as are written by men ? It is much in the 
same manner that Moses relates that Abraham laid 



INSPIRATION OF THE SCRIPTURES. 171 

Isaac on the wood which was to be his funeral pile, 
without telling us one word that was spoken either 
by the father or the son, and without preparing us 
for such a sacrifice by any reflections, or telling us 
in what manner the father and son submitted to it. 
Josephus, the historian, puts a pretty long, but 
very beautiful and moving discourse into Abraham's 
mouth ; but Moses describes him as silent, and is 
himself silent on that occasion. The reason of this 
is, the former wrote as a man, and as his genius 
prompted him ; whereas the other was the pen and 
instrument of the word of God, who dictated all his 
words." — (Ilollin on the eloquence of the Sacred wri- 
tings,^ 

" Waiving all farther proof for the present, of the 
inspiration of the apostles, let us now notice the 
manner in which they speak of the writings of the 
Old Testament. Their language is as follows : 
* For whatsoever things were written aforetime, 
were written for our learning, that we, through pa- 
tience and comfort of the scriptures, might have 
hope.' ' All scripture is given by inspiration of God, 
and is profitable for doctrine, for reproof, for cor- 
rection, for instruction in righteousness, that the 
man of God may be perfect, thoroughly furnished to 
all good works.' This last text having been differ- 
ently translated, deserves particular attention ; for 
Paul, say some, does not mean to affirm that all 
parts of what we call the Old Testament, were given 
by inspiration. He only means that such parts as 
were given by inspiration, were profitable. They 
read the text thus, — ' All Scripture given by inspi- 
ration of God, is profitable,' and so on ; or thus, 'ev- 



172 LECTURE V. 

ery writing divinely inspired,' &:c. Admitting the 
correctness of this translation, what is gained by it ? 
What did St. Paul consider Scripture ? Of what 
did he affirm that it ' was profitable for doctrine,' 
&c. ? Omitting the question of the inspiration of 
Solomon's Songs, which is discussed in another 
place, was it not the whole of the Jewish Scriptures 
of which he was here speaking ? and the question 
returns, What did he consider Scripture ? Did he 
mean a verse, a chapter, a book, or parts of several 
books ? He was writing a letter of advice to a 
young Christian minister, of whom he asserts that^ 
' From a child he had known the holy Scriptures.' 
All which Scriptures, so known to Timothy, he de- 
clares were ' given by inspiration of God, and were 
able to make him wise unto salvation,' <Sz:c. Now 
whatever might be the knowledge of Paul, how could 
Timothy understand him ? It is not likely that any 
very nice distinctions were made by his instructors. 
They had no index to point out unimportant parts ; 
no society to direct them how to read ; no large let- 
tered paragraphs to be carefully read,, and small 
type to be carelessly glanced at. ' They instructed 
him in the sacred writings of the Jews ; and his 
worthy and pious relatives probably did not know — > 
certainly would not teach him that learned ques- 
tions had been started, at sundry times, and in di- 
vers manners, concerning a verse, a section, or a 
chapter. The oracles of God — ' the lively oracles^ 
as St. Stephen terms them, (Acts vii. 38,) were 
committed to them, and they made him acquainted 
with their contents. In the scriptures of the Old 
Testament, considered by the Jews canonical, had 



INSPIRATION OF THE SCRIPTURES, 173 

Timothy been instructed ; and of these St. Paul 
affirms they were given by inspiration of God ! 

" But leaving Timothy and his tutors out of the 
question, St. Paul's notions concerning the Scrip- 
tures may be known by the use which he makes of 
them. Observe, first, the nature of his quotations. 
The Scriptures given by inspiration of God, he de- 
clares to be profitable for doctrine, and for this pur- 
pose he uses the history of Isaac and Ishmael. ' Now 
we brethren, as Isaac was, are the children of pro- 
mise ; but as then, he that was born after the flesh 
persecuted him that was born after the Spirit, even 
so it is now. Nevertheless, what saith the Scrip- 
ture V &c. Again, he makes the same use of a part 
of the history of Elijah. ' Wot ye not what the 
Scripture saith of Elias ? How he maketh inter- 
cession to God against Israel, saying. Lord, they 
have killed thy prophets, &c. But what saith the 
answer of God unto him,' &c. So also the history 
of Jacob and Esau is made to serve a doctrinal pur- 
pose. 

" There is, however, a more remarkable passage 
in the Epistle to the Corinthians. Paul maintains 
his right to a maintenance, although he consents to 
waive that right ; and in support of his claim, he 
says, ' For it is written in the law of Moses, Thou 
shalt not muzzle the mouth of the ox that treadeth 
out the corn. Doth God take care for oxen, or saith 
he it altogether for our sakes ? for our sakes, no 
doubt, this is written,' <Sz:c. Thus much for ' doc- 
trine ;' for ' reproof and correction,' he refers the 
Corinthians to the children of Israel in the wilder- 
ness, and for ' instruction in righteousness,' Abra- 

15* 



174 LECTimE V. 

ham is held up as an example — ' He staggered not 
at the promise of God, but was fully persuaded that 
what he had promised he was able to perform, and 
therefore it was imputed to him for righteousness. 
Now it was not written for his sake alone, that it 
was imputed to him ; but for us also, to whom it 
shall be imputed, if we believe on him that raised up 
Jesus our Lord from the dead.' 

" Many more passages might be selected, of the 
same character ; but here we may pause, and ask, 
Could St. Paul write in this way, without being fully 
persuaded that all the Old Testament was given by 
divine inspiration ? In like manner, he quotes or re- 
fers to the books of Moses ; to Joshua, Judges, Sam- 
uel, Kings, Job, the Psalms, the Proverbs, Isaiah, 
Jeremiah, Hosea, never intimating that one book 
was of divine authority, another of human^ another 
of questionable, and another of no authority at all — 
never intimating that one part was of less impor- 
tance or authority than another, but using them as 
his argument, or exhortation required. Would he^. 
an inspired apostle, have thus mixed up ' wood, hay, 
and stubble,' with 'gold, silver, and precious stones?' 
Would he have allowed the colossus which he had 
reared, to stand with one foot on a rock and the 
other on the sand? No, he esteemed it all alike, 
solid rock, against which the gates of hell should 
not prevail.'^ 

" But St. Paul, a Jew, a Pharisee, acquainted with 
the Jewish Scriptures, and with the commentaries 
on those Scriptures, acquainted also with the opin- 
ions of his countrymen, with whom he was deba- 
ting the point in a serious and sober manner,^ 
quotes indijQferently from the whole — intermixes the 



INSPIRATION OF THE SCRIPTURESr 175 

raptures of Isaiah with the maxims of Solomon, — 
the laws of Moses with the Psalms of David, — the 
loftiest poetry, with the simplest history, argues 
alike from the law and the prophets, introducing hi& 
quotation with ' one in a certain place testifieth' — 
* as he saith also in another place,' &c. All this is 
perfectly natural — is strictly proper — if St. Paul be- 
lieved that whoever was the writer, the Holy Ghost 
was the real author, — if he considered the ground 
sacred wherever he trod ! But if any parts were 
viewed by him as peculiarly sacred, while others' 
were of doubtful origin, his conduct cannot be ac- 
counted for on ordinary principles. He was every 
moment in danger of defeat, and must be chargea- 
ble with misleading honest and well-meaning disci- 
ples. The conclusion therefore is, and ought to be, 
that Paul could not be mistaken ; that his character 
of the Old Testament must be correct, and that he 
meant to affirm, without qualification or reservation, 
that, whatever was found in the Jewish canonical 
Scriptures, was given by inspiration of God." — 
(C. B. VoL IV. p. 490.) 

12. A very important argument for the inspi- 
ration of the Scriptures, Jewish and Christian, is 
found in the circumstance of their almost miracu- 
lous preservation. 

" It is now more than three thousand years since 
the first of these sacred books, and nearly two 
thousand since the last of them was written ; 
and yet not one of them, if even a single sen- 
tence of them, has been lost. Very ancient 
books, it must be acknowledged, have come down 
to us through a long succession of ages ; but their 



176 LECTURE V. 

case, when attentively considered, will appear to be 
very different from those of the Scriptures. Against 
those books no person conceived any ill will, but on 
the contrary cherished a superstitious veneration 
for them ; nor did any man feel himself inter- 
ested in suppressing them, because they neither 
contradicted his prejudices, nor opposed any obsta- 
cle to the gratification of his passions, and the suc- 
cess of his schemes ; whereas kings and emperors, 
both before and since the coming of Christ, have 
been the determined enemies of the Scriptures, and 
have employed all their authority, and the utmost 
severity of persecution to accomplish their destruc- 
tion. Beside, the lusts of men have, in all ages, 
been at war with the Scriptures ; and the patrons of 
heresies and errors have experienced them to be the 
chief impediment to the progress and triumph of 
their opinions. But for the Scriptures, the world 
would have been overrun with error, and not a sin- 
gle root or grain of truth would have been found, 
A book which pronounced the wisdom of the world 
to be folly, treated its most serious and important 
pursuits as childish and criminal, and branded with 
the odious name of vice its favorite indulgences, 
was likely to be proscribed with indignation, and 
persecuted with unrelenting revenge. 

" Amidst so many enemies, we could not have 
been surprised if the Bible had shared the fate of 
many other books, once venerated and reputed di- 
vine, which have long since disappeared. Surely, 
had it been the work of man, its memorial must have 
perished from the earth. But of its preservation 
amidst the dangers which threatened it, we ourselves 



1:1 



INSPIRATION OF THE SCRIPTURES. 17T 

are witnesses. With whatever earnestness multi- 
tudes may have wished to destroy a book which 
thwarted their measures, and disturbed them in the 
practice of iniquity, few have been so daring as to 
lay their hands upon it ; those who have been guil- 
ty of this sacrilegious attempt, have been disap- 
pointed in their hopes whether they aimed at its total 
destruction or the adulteration x>f its contents ; and 
it remains to this day an object of veneration and 
dread to the very men whose errors it condemns, 
and against whose evil ways it denounces the right- 
eous vengeance of heaven. 

" Notwithstanding the triumph of Arianism, we 
still meet with all those passages which were ever 
alleged to prove the equality of the Son with the 
Father; and though for several ages Antichrist 
reigned in the plenitude of his power, and enjoyed 
the most favorable opportunities, amidst the gross 
ignorance and unsuspecting credulity of mankind, 
to corrupt the Scriptures, we are able from them 
alone, without the aid of the writings of the fath- 
ers, to convict the church of Rome of apostacy, 
and to prove its peculiar doctrines and usages to be 
false and superstitious. Not one jot or one tittle of 
revelation hath perished." — (JDick on Inspiration,^ 

" It is apparent," says Dr. Owen, " that God in 
all ages hath had a great regard for the Bible, and 
exerted his power and care in its preservation. 
Were it not what it pretends to be, there had been 
nothing more suitable to the nature of God, and 
more becoming Divine Providence, than long since 
to have blotted it out of the world. For to suffer 
a book to be in the world, from the beginning al- 



178 LECTURE V, 

most, falsely pretending his name and authority, se- 
ducing so great a portion of mankind into a perni- 
cious and ruinous apostacy from Him, as it must do 
and doth, if it be not of divine original, and expo- 
sing inconceivable multitudes of the best, wisest, and 
soberest among them unto all sorts of bloody mis- 
eries which they have undergone in behalf of it, 
seems not so consonant unto that infinite goodness, 
wisdom and care wherewith this world is governed 
from above. But on the contrary, whereas the ma- 
licious craft of Satan, and the prevalent power and 
rage of mankind hath combined, and been set at 
work to the ruin and utter suppression of this book, 
proceeding sometimes so far that there seemed no 
possible way of its escape ; yet through the watch- 
ful care and providence of God, sometimes putting 
itself forth in miraculous instances, it hath been 
preserved unto this day, and shall be so to the con- 
summation of all things." 

Let these general arguments for the inspiration of 
the Scriptures of the Old and New Testament be 
well digested and thoroughly examined, giving to 
every single remark all the weight of which it is 
worthy, tracing it to its utmost consequences ; bear- 
ing in mind also, the character of the penmen — the 
excellence of the doctrines — the style, and the lan- 
guage — the ten thousand allusions to existing facts 
in surroundi ng nations — the imagery employed, evi- 
dently borrowed from the regions of Palestine, and 
the remote ages of antiquity — the historical, geo- 
graphical, and geological situation of the earth — the 
physical and moral condition of man — the pres- 
ent condition of the Jews, the Ishmaelites, and the 



INSPIRATION OF THE SCRIPTURES. 179 

children of Ham — the uninterrupted voice of tra- 
dition — the testimony of ancient heathen writers to 
the facts recorded in Scripture — the occasional tes- 
timony of infidels to the morality of the New Tes- 
tament — the undesigned testimony of infidel histo- 
rians to the truth of the Old Testament prophecies ; 
and last, but not least, the experience^ holy lives, and 
happy deaths of the firmest believers, and a volume of 
evidence will be found to exist, which never can 
be set aside, overturned, or disproved. 



LEiCTURE VL 



THE WISDOM OF BELIEVING. 

^* jTAow, through thy commandments^ hast made me 
wiser than mine enemies ; for they are ever with me, 
I have more understanding than all my teachers ; for 
ihy testimonies are my meditation* I understand more 
than the ancients^ because I keep thy precepts.'^'^— 
Psalm Gxix. 98—100. 

In nothing do the friends and enemies of divine 
revelation differ more than in their definitions of 
true wisdom. The authors of the book of Job, and 
of the Psalms, and of the Proverbs, (Job xxviii, 28 ; 
Psalm cxi. 10 ; Prov. ix. 10,) all assert that " the 
fear of the Lord is the beginning of vrisdom," while 
Voltaire and his associates as fearlessly assert that 
*' The fear of God, so far from being the beginning 
of wisdom, is the beginning of folly." Christ hesi- 
tates not to charge his disciples with folly when 
they show a reluctance to believe all that the pro- 
phets have spoken. (Luke xxiv. 25.) And infidels 
are as ready to charge Christians with folly when 
they show a readiness in believing the same things. 



WISDOM OF BELIEVING. 181 

Paul, in his day, assures us that the heathens who 
professed themselves wise above what was written, 
or revealed, were fools for so doing. (Rom. i. 22.) 
And on the other hand, philosophers, as they call 
themselves, are as bold in declaring that all who 
believe in the Scriptures are guilty of the greatest 
folly. It is, without doubt, an affectation of wis- 
dom, on the part of unbelievers, when they reject 
the Scriptures, that they do so because they think it 
is unreasonable and absurd to suppose that they are 
a revelation from God. 

Now, whatever their ideas may be of the charac- 
ter of God, and of what ought to be the character of 
a revelation coming from him, it is presumable that 
they who believe in a God, and in the possibility of 
a revelation, will agree in this, that in what he has 
been pleased to reveal, be it more or less, there is 
that to be found which is more calculated to make 
men wise, than in that which is merely the offspring 
of their own imagination ; and that it is wiser to be- 
lieve what God has revealed, than it is to disbelieve 
it. It will probably be admitted, on the supposition 
that God has made a revelation of his will to man, 
that it is a duty we owe to him, to believe it, rather 
than to disbelieve it, and that we are more likely to 
do honor to him, and to ourselves, in receiving \iis 
word, than in rejecting it. 

Some of the evidences of the divine authenticity 
and inspiration of the Holy Scriptures have already 
been brought forward, and many more might be 
enumerated, if need required ; but as these lectures 
are not intended to supersede the necessity of con- 
sulting larger works on this subject, but are rather 

16 



182 LECTURE VI. 

intended to direct the attention of the reader to 
those works, suffice it to say, "If the evidences of 
the truth of the things contained in the Holy 
Scriptures, and particularly of the certainty of 
everlasting happiness after death, were more nu- 
merous and strong, good men might be led to di. re- 
gard and neglect the common duties of life ; and if 
the evidences of the truth of Christianity were more 
convincing than they are, the moral agency of bad 
men might be destroyed thereby, and the purifying 
influence of faith and hope would no longer be felt. 
But if these evidences rise to such a mediocrity as 
to render men virtuous by receiving, and vicious by 
rejecting them, they highly accord with the moral 
government of God, and the free agency of man. 
Perhaps, for this reason, as in the works of nature 
and providence, so in the works of grace, the Deity 
conceals himself partly from our view, that we may 
become wise and virtuous by constant endeavors to 
trace out his perfections," — (Sutcliffe,) 

One of the most prominent and most tremendous 
annunciations of the gospel is, " He that believ- 
eth shall be saved, and he that believeth not 
shall be damned." Now how can the Almigh- 
ty be just in consigning a human being to ever- 
lasting torments for disbelieving his holy gospel, if 
it be not possible for him to believe it, or if there 
be no folly in rejecting it ? Surely a God of mercy 
cannot be unjust ; since, therefore, he has set the terms 
of man's salvation, and requires him to believe, in or- 
der to be saved, it is not becoming in unbelievers to 
affect a reason for their disbelief of the gospel, nor 
is it binding on Christians to show the reasonableness 
of their faith. They may do it if they please, as a 



WISDOM OF BELIEVING. 183 

matter of courtesy, but they are subject to the same 
terms and conditions as the infidel ; the same law 
applies to both, ^' He that believeth shall be saved, 
and he that believeth not shall be damned." Now 
what wisdom is there in running the risk of losing our 
souls, merely for the pleasure of turning Christiani- 
ty into ridicule ? 

Here is a book professing to contain the " law of 
the Lord." One, who had meditated therein day 
and night, exclaims, " O how I love thy law." An- 
other who has only looked into it with a jaundiced 
eye, cries out, " O how I hate it." But supposing 
thousands of competent judges to have examined 
the evidences of the divine authority of this book, 
and to have pronounced it a genuine work, is he an 
honest man who rejects it on slight and equivocal 
grounds ? Is he just to himself and to others, to dis- 
regard the voice of Him that speaks to him from 
heaven ? The honesty of an unbeliever I shall not 
now question ; but the wisdom of rejecting the word 
of the Lord, I utterly deny ; while, on the other 
hand, the wisdom of receiving it as " the engrafted 
word which is able to save the soul," I hope to make 
apparent. 

Are you an unlearned man ? There is more in- 
formation contained in the first three chapters of 
Genesis, concerning the creation of all things — the 
original condition of man — his shameful fall — and 
the origin of all evil, than you will find in so short a 
compass, in any other book in the world. There 
is more solid information in the Bible than in any 
other book. There is that which you will find in 
»o other book whatever — that which will " make 



184 LECTURE VI, 

you wise unto salvation, through faith in Christ Je- 
sus." All learning is not knowledge. There are 
those that are " ever learning, yet never able to 
come to the knowledge of the truth." When you 
take up such a work as Homer^s Illiad, and particu- 
larly Pope's Homer, beautiful as it is, you do not 
know that the author speaks truth. You read of the 
siege of Troy, but you do not know that these 
things were so. But when you take up the Sa- 
viour's prediction of the siege of Jerusalem, and 
compare it with Josephus' history of that event, you 
can come at the knowledge of the truth in the case. 
When you read Milton's Paradise Lost, sublime 
and beautiful as it may be in poetry, you do not 
know but it may be false in fact ; but when you 
read the sacred narrative of our Saviour's dis- 
courses and miracles, you may know that these 
things were so. All knowledge is not wisdom- 
We may be very knowing, and, at the same time, 
very unwise ; but whoever will follow the maxims 
of the Old Testament, and the precepts of the New, 
cannot be unwise — therefore there is wisdom in be- 
lieving. 

Are you a learned man, a linguist, an antiquarian, 
a historian, a philosopher, a poet, a statesman, a 
grammarian, a logician, a rhetorician, a traveller? 
Here you may gratify your taste as a linguist^ in 
comparing manuscripts, in noticing the structure, 
genius, and idiom of many languages, for the Bible 
exists in many. Here you may notice paraphrases, 
versions, and various readings, ad libitum^ if not ad 
infinitum. Here you may indulge your speculations 
on the origin of nations, and of languages, and with 



WISDOM OF BELIEVING. 185 

the antiquarian^ travel through Rome and Greece, 
into Egypt, and learn the origin of almost all the 
mythological fables of the ancients. Here, if you 
love to trace history to its fountains, you may go far- 
ther back than the days of Hesiod, or of Homer, 
and obtain certain information of cities and of na- 
tions that have long since gone to decay. Here, if 
you are a philosopher^ you may find entertainment 
in some parts, at least, of the writings of Moses, or 
of Job, or of David. (See Gen, i. 14; Job xxxviii. 
22 ; Psa. cxxxv. 7.) What think you of that ex- 
pression of Job's, (chap, xxvi, 7,) " He hangeth the 
earth upon nothing," philosophically considered ? 
And of that of the psalmist, (Psa, xxxiii. 7,) '^ He 
gathereth the waters of the sea together as a heap," 
in view of the convexity of the sea, and the modern 
theory of tides ? Or of those expressions of Solo- 
mon,(Ecc. xii, 6,) " Or ever the silver cord be loos- 
ed, or the golden bowl be broken, or the pitcher be 
broken at the fountain, or the wheel be broken at the 
cistern ?" Most interpreters agree that Solomon, 
in this beautiful allegory, is speaking of the human 
system. How then can the blood in the human bo^ 
dy, " ascend without reluctance, and descend with- 
out precipitancy," as one observes, " contrary to 
the common laws of nature ?" And how could Sol- 
omon describe these things as he has done, without 
some knowledge of the principles of modern sci- 
ence? 

Here, if you are a poet, you may gather flowers 
as rich as ever grew on Mount Parnassus. To be 
convinced of this, you need only read Bishop Lowth 

on Isaiah, Dr. A. Clarke's notes on the Psalms, and 

16* 



186 LECTURE VI. 

his sketch of the Hfe and character of David ; or 
" The Song of Moses, explained according to the 
rules of rhetoric," by Rollin, in the 2d book of his 
method of studying the belles lettres. "Every one,'^ 
says this elegant writer, " knows the energy with 
which the Scriptures make the impious man to van- 
ish, who a moment before seemed, like the cedar, to 
raise his proud head to the skies. Thus, for exam- 
ple, (Ps. xxxvii. 35, 36,) ' / have seen the wicked in 
great power ; spreading himself like a green hay tree ; 
yet he passed away ^ and lo^ he was not; yea I sought 
him, but he could not he foundJ' He is so com- 
pletely annihilated, that the very place where he 
stood was destroyed. Racine gives a different 
translation, which is thus Englished : 

' I've seen the impious wretch adored on earth, 
And, Uke the cedar, hide his daring front 
High in the heavens. He seem'd to rule at will 
The forked thunder, and to crush his captives : — 
I only past, and lo ! he was no more!'' " 

Are you a statesman ? look again at the laws of 
Moses, and the clmracters of Joseph, Joshua, Sam- 
uel and Daniel. We often hear of corruption in 
ministers of state. Here are instances of unsullied 
integrity. " Behold here I am," says Samuel, " wit- 
ness against me before the Lord, and before his 
annointed : whose ox have I taken ? or whose ass 
have I taken ? or whom have I defrauded ? whom 
have I oppressed? or of whose hand have I re- 
ceived any bribe to bhnd mine eyes therewith ? and 
I will restore it unto you." 



WISDOM OF BELIEVING. 18T 

Are you a grammarian^ a logician^ a rhetorician ? 
have you a passion for the recondite in philology ? 
then, with Gerard's elements of Biblical Criticism 
in one hand, and a Polyglott Bible in the other, you 
may find entertainment " till life's sun shall set." 
The simplicity and grandeur of scripture style is 
above all praise. Notice the simplicity of the fol- 
lowing passage, " He made the stars also." Here 
the sacred historian speaks with indifference of the 
most astonishing display of Omnipotence imagina- 
ble ! Think of the creation of millions of suns, 
systems, worlds ! The act was God's — the manner 
of relating it worthy of himself. " Those who 
study the Scriptures attentively," says Roliin, " find 
that the beauty consists in the strength and great- 
ness of the thoughts. Almost all writers on the 
sublime have noticed that passage in Genesis where 
Moses speaks of the creation of light. God saidy 
' Let light be, and fight was.' Where was it a mo- 
ment before? How could it spring from darkness? 
from nothing ? The world that had hitherto been 
plunged in darkness, seemed to issue a second time 
from nothing ; and every thing, by being enlighten- 
ed, was beautified. In an instant, all the colors that 
spring from light embellished all nature. How mag- 
nificent is that description of the Psalmist—' O Lord 
my God^ thou art become exceeding glorious ; thou art 
clothed with majesty and honor — thou deckest thyself 
with light, as it were with a garment,^ One would 
almost think that the God of ages had clothed him- 
self with magnificence, and that issuing from the 
secret of his pavilion, he displayed himself in light.. 
But all this is but his outward clothings and as. a. 



188 LECTURE VI, 

mantle which hides him. Thy majesty, O God ! is 
infinitely above the light that surrounds it : I fix my 
eyes on thy garments, not being able to fix them on 
thyself." 

Are you a traveller, or fond of reading books of 
travels ? Here then, you may visit Egypt in the 
time of the Pharaohs, when the art of embalming 
was in its glory, when the pyramids, probably, were 
raised ; — certainly when the firstborn were slain by 
the angel of the Lord. From thence you may visit 
Palestine, Syria, Greece, Chaldea, Italy and Spain, 
and as you travel through those countries in the 
Book of God, you may notice the constant allusion 
to places and things, and manners and customs pe- 
culiar only to those countries, which will convince 
you, perhaps, that the Bible is no forgery. Here 
you will read of " threshing floors," but never of 
threshing machines—of " women grinding at the 
mill," but never of windmills , watermills, or saw- 
mills. Here frequent mention is made of the 
" sword," the " bow," the " spear," the " helmet,' 
the " girdle," the " sandal," and the " shield," but no 
mention is made of the pistol, the rifle, the cannon, 
the epaulette, the hoot, or the spur ! Here you will 
read of the " vine," the^" figtree," the " pomegranate," 
the " olive," and the " cedar," but never of the plum, 
the peach, the pear, the maple, and the walnut ; and 
the reason is obvious — those things are peculiar to 
that country — these are peculiar to this^ If the au- 
thors of the Bible, to say nothing of its inspiration, 
had lived in this country, or in the north of Europe, 
they would have made use of a language conforma- 
ble to the climate and the customs of the country.. 



WISDOM OF BELIEVING. 189 

Had the book of Isaiah been the " offspring of the 
genius of some gloomy monk," as Mr. Paine wick- 
edly insinuates, then how shall we account for the 
beautiful imagery employed by that prophet, in his 
most magnificent, yet truly evangelical poems ? No- 
tice particularly the 35th chapter, where you can al- 
most see 

" Old Jordan roll his yellow waves along 
With joy, like Lebanon in ancient day;" 

where you can almost hear 

" Carmel aad Sharon join the heavenly song, 
While joyous shepherds chant the solemn lay." 

If a " gloomy monk" of St. Bernard, for instance, 
had " conjured up" the book of the prophet Isaiah, 
he would, by a slip of the pen, probably, have writ- 
ten, instead of Lebanon, Mount Blanc, 

" Whose head in wintry grandeur towers. 
And whitens with eternal sleet ; 
While summer, in a vale of flowers. 
Is sleeping rosy at his feet." 

And then the whole forgery would have been de- 
tected. But now, you may take Mauudrell, Po- 
cocke, Shaw, Clarke, Bruce and Chateaubriand, or 
even Volney, in your hand, and you shall find, so 
far as they have visited the Holy Land, and the ad- 
jacent countries, that their descriptions substantially 
confirm the Scripture account of those places. Had 
the writers of the New Testament been as ignorant, 



190 LECTURE VI. , 

and as wild, as some of their accusers, St. Paul, in 
sailing from Cesarea to Rome, would have been 
wrecked at Eziongeber, instead of Miletus or Mal- 
ta. A little attention to these things will help to 
correct sundry mistakes into which the enemies of 
Divine Revelation sometimes fall, and he that is wise 
will understand these things, and make a proper 
use of them. The wisdom of believing the Scrip- 
tures, and of receiving them as the word of God, 
will appear, if we examine more attentively the high 
encomiums which the Psalmist bestows upon them ; 
remembering, at the same time, that what he said had 
reference only to those parts of the Scriptures then 
in use, which, at most, could only include the Pen- 
tateuch, the book of Joshua, Judges, Ruth, the 1st 
of Samuel, and Job, and which he designates in this 
Psalm, (the 119th,) by ten significant appellations — 
1. The Law; 2. Statutes; 3. Precepts; 4. Command- 
ments ; 5, Testimonies ; 6. Judgments ; 7. Truth ; 
8. Word; 9. Way; 10, Righteousness. — (^See these 
terms explained in Dr> darkens preface to this 
Psalm,) The Psalmist remarks, 

1. " Thou hast made me wiser than mine ene- 
mies :" " I have more understanding than all my 
teachers :" " I understand more than the ancients.' 

2. He attributes all this to his intimate acquaint- 
ance with the written word of God — " Thy testimo- 
nies are my meditation ;" " thy commandments are 
ever with me ;" " I keep thy precepts," &c. 

Now^ let us apply these remarks to a christian in 
the present century, and take into the account the 
whole volume of Divine Revelation, and let us com- 
pare the actual knowledge of a Christian with the 



WISDOM OF BELIEVING, 191 

boasted intelligence of those who are " wise above 
what is written." And in order that this matter may 
be seen in its proper light, let us reduce it to a few 
simple propositions : 

1. A Christian can obtain more knowledge of 
God from the Bible than from all that the wise men 
of Greece and Rome have taught. Thales, the 
first on the list of the wise men of Greece, who was 
so embarrassed at first when he was asked the ques- 
tion, " what is God ?" that he required three days to 
answer it, at last said, " God is the most ancient of 
all beings ; he is the author of the universe ; he is 
the mind which brought chaos out of confusion into 
order ; he is without beginning or ending, and noth- 
ing is hid from him." 

" God is invisible and supremely intelligent," says 
Pythagoras : " In his body he is like the light, and 
in his soul he resembles truth. He is the univer- 
sal Spirit that pervades and diffuseth itself over all 
nature. All beings receive their life from him." 
Plato defines God thus — " The efficient cause, 
which makes all things exist, which had no being 
before ; the supreme Architect, who created the 
heavens and the earth," 

Socrates reasoned thus : — " Do you believe that 
you are the only intelligent being : is understand- 
ing peculiar to you alone ? does blind chance work 
every thing?" Aristodemus, with whom he was 
conferring, having replied that he did not see that 
wise Architect of the universe, Socrates answered 
him, " Neither do you see the soul which governs 
your own body, and regulates all its motions. You 
might as well conclude that you do nothing your 



192 LECTURE VI. 

self with design and reason, as maintain that every 
thing is done by bhnd chance in the universe." 
Perceiving, at last, that the infidelity of Aristodemus 
did not arise so much from his reason, as from his 
heart, Socrates concludes with these words : — " O, 
Aristodemus, apply yourself sincerely to worship 
God ; he will enlighten you, and all your doubts 
will soon be removed." 

These testimonies are certainly sublime, and show 
to what a pitch of excellence the human mind may 
be raised, when given up to contemplation. But it 
is far from being certain that every man in ancient 
Greece could reason thus ! the multitude do not 
generally reason; they act, and too often ivithout 
reason — they are not given to contemplation ! 
Neither is it certain that those sages of antiquity had 
no access to the oracles of God. At any rate, it is 
more than probable, that they had heard of the tri- 
umphs of the God of Israel over the gods of Egypt, 
and that they learned something of his character, 
by tradition and report, if not through the medium 
of the sacred volume. But after all, a Christian 
poet of the eighteenth century, will express, in a 
few short hues, more than they all. For example, 

" The God that rules on high, 

That all the earth surveys, 
That rides upon the stormy sky, 

And calms the roaring seas ; 
This awful God is ours, 

Our Father and our love ; 
He will send down his heavenly powers, 

To carry us above." 

Watts. 



WISDOM OF BELIEVING. 193 

Where will you find any thing in ancient Greece 
or Rome, equal to this ? Imagine, if you please, 
that they understood as much of the works of God 
as any of our modern astronomers, that they could 
talk of his power and greatness to any extent, in 
language equal to the subject — let their conceptions 
of God be ever so vast, and their descriptions equal 
to their conceptions, the last lines of our evangelical 
poet outstrip them all. 

" This awful God is ours, 

Our Father and our love ; 
He will send down his heavenly powers, 

To carry us above." 

How sublime, how inexpressibly tender, how ani- 
mating, are the words of this Christian poet ! No- 
thing can excel them, unless it be the words of an- 
other of our New Testament bards : 

" My God is reconciled, 

His pardoning voice I hear. 
He owns me for his child, 
I can no longer fear ; 
With confidence I now draw nigh, 
And Father, Abba Father, cry." 

Wesley. 

For, as Rollin, in his exposition of the song of 
Moses, says, " The singular is much more tender 
and affecting and energetic than the plural." 

^^My God is reconciled." 

In Watts^ the matter is social, friendly, kind ; like 
the prayer which Christ taught his disciples to use 
in their public assemblies, " Our Father,''^ In Wesley 

17 



194 LECTURE VI. 

it is personal and interesting — deeply so; as personal 
and as interesting as the salvation of one's own 
soul. As a church, we may sing "our God;^^ it is 
only as private individuals, where the heart refers 
every thing to itself, that we say " my God,^^ And 
it is in these things- — " the deep things of God" — 
matters of personal interest and experience, that the 
humblest christian can say, "I understand more 
than the ancients." But independent of a personal 
experience and enjoyment of the blessings of the 
gospel, any person who will examine with impar- 
tiality, will find that the Scripture account of God 
is amazingly sublime, dignified, rational, consistent, 
and endearing. It represents him as eternal and in- 
dependent, almighty and unchangeable; as filling 
immensity with his presence ; as supporting, gov- 
erning, and guiding all things by infinite power, 
justice and wisdom ; it represents him as giving life 
and breath to all creatures ; as caring for them, and 
supplying their wants, " All wait on Him, and he 
giveth them their meat in due season." " He open- 
eth His liberal hand, and they are fed." He is an 
ever present being, and never slumbers nor sleeps. 
The very names of the Divine Being, as found in 
the Hebrew Scriptures, contain a volume of divinity. 
" — (See Dr. darkens notes on Exod, xxxiv. 6.) 

«< We sing Jehovah, God, Most High, 
Possessor of the earth and sky : 
The Great Elohim on his throne, 
The Holy, High, and Lofty One. 

What wrongs the God of Patience bears ! 
The God of Hope reUeves our fears ; 



WISDOM OF BELIEVING. 



195 



The God of Peace his thunder stills, 
Our cup the God of Comfort fills. 

One fearful name bespeaks his ire, 
' Our God is a consuming fire :' 
But O Emanuel ! Thou canst prove, 
That God is light, and God is love." 

The attributes of God, as set forth in the Scrip- 
tures, imply every possible perfection. I know not 
that we can think of any excellence, natural or 
moral, but we may find it in the character of the 
Divine Being, as set forth in the Scriptures of truth. 

2. A christian can obtain more correct and satis- 
factory information concerning the creation of the 
world, from the Bible, than from the most celebrated 
philosophers of ancient or modern times. To be 
convinced of this, let us select a few passages from 
the sacred writers, and a few from others. 



OF CREATION. 

The Bible account > 

" In the beginning God crea- 
ted the heaven and the earth ; 
and the earth was without form 
and void. And God said, let 
the waters under the heaven be 
gathered together unto one place, 
and let the dry land appear ; 
and it was so. And God called 
the dry land earth ; and the 
gathering together of the waters 
called he seas." — {Gen. i. 1~ 
10.) 

In that sublime poem called 
the Book of Job, the work of 
creation is invariably ascribed 
to God. " He stretcheth out the 
north over the empty place, and 
hangeth the earth upon nothing. 



OF CREATION. 



Otlier accounts. 



BUFFON supposed that a comet, 
by a violent blow, struck off from 
the sun the mass of our earth, 
in a liquefied state, along with the 
masses of all the other planets at 
the same instant. From this sup- 
position, he was, as he thought, 
enabled to assume positive dates, 
or epochas : as, from the actual 
temperature of the earth, it could 
be calculated how long a time it 
had taken to cool so far. And 
as all the other planets had come 
from the sun at the same time, it 
could also be calculated how 
many ages were still required 
for cooling the greater ones, and 
how far the smaller ones were al- 



196 



LECTURE VI. 



OF CREATION. 

The Bible account. 
He bindeth up the water in his 
thick clouds ; and the cloud is 
not rent under them. By his 
Spirit he hath garnished the 
heavens." — (Job. xxvi, 7 — 13.) 

"By the word of the Lord 
were the heavens n:iade ; and all 
the host of them by the breath 
of his mouth." — (Ps. xxxiii.6.) 
" The sea is his, and he made 
it ; and his hand formed the dry 
land."— (Ps. xcv. 5.) " The 
great God formed all things." — 
(Prov. xxvi. 10.) «He hath 
made every thing beautiful in 
his time." — (Eccl. iii. 11.) 

*' The Lord hath created the 
heavens : God himself formed 
the earth, and made it : he hath 
established it ; he hath created 
it not in vain ; he formed it to 
be inhabited."— (Isa. xlv, 18.) 

Such v^ere the sentiments of 
the pious Jews before the Baby- 
lonish captivity. After that event 
they were of the same mind, as 
appears by what follows. 

" Thou, even thou, art Lord 
alone : thou hast made heaven, 
the heaven of heavens, with all 
their host, the earth, and all 
things that are therein, the seas, 
and all that is therein, and thou 
preservest them all." — (Neh. ix. 
6.) " God that m3,de the world 
and all things therein, hath made 
of one blood all nations of men 
for to dwell on all the face of the 
earth."— (Acts xvii. 24—26.) 

OF THE CREATION OF MAN. 

The Bible account. 

" And the Lord God formed man 
of the dust of the ground, and 
breathed into his nostrils the 



OF CREATION. 

Other accounts. 
ready frozen." — (Cuvier^s tJieO' 
ry of the Earth.) 

" Kepler, the astronomer, 
considered the globe as possessed 
of hving faculties. Accordingly, 
it contains a circulating vital 
fluid. A process of assimilation 
goes on in it, as well as in anima- 
ted bodies. Every particle of it is 
alive. The mountains are the 
respiratory organs. The metals 
are the products of rottenness 
and disease." — (Ibid.) 

" Leibnitz and Descartes 
imagined the world to be an ex- 
tinguished sun, or vitrified globe, 
upon which the vapors, condens- 
ing in proportion as it cooled, 
formed the seas, and afterwards 
deposited calcareous strata." — 

(lb.) 

" Demaillet supposed the 
globe to have been covered with 
water for many thousands of 
years. He supposed that this 
water had gradually retired ; 
that all the terrestial animals 
were originall}' inhabitants of the 
I sea ; that man himself began his 
career as a fish. And he as- 
serts, that it is not uncommon, 
even now, to meet with fishes in 
the ocean, which are still only 
half men, but whose descend- 
ants will, in time, become per- 
fect human beings." — {lb.) 



OF THE CREATION OF MAN. 

Other accounts. 

" Anaximander tells us, that 
the first man and all animals 
were bred in warm moisture, in- 



WISDOM OF BELIEVING, 



197 



OF THE CREATION OF MAN. 

The Bible account, 

breath of life ; and man became 
a living soul." — (Gen. ii. 7.) 

"He commanded, and they 
were created." — (Ps. cxlviii. 5.) 

" The Spirit of God hath made 
me, and the breath of the Al- 
mighty hath given me life — I 
also am formed out of the clay." 
— ^(Job, xxxvii. 4 — 6.) 

" I have created him for my 
glory ; I have formed him ; yea I 
have made him." — (Isa. xliii. 

" The Lord is the true God, 
He is the living God. He hath 
made the earth by his power, 
he hath established the world by 
his wisdom, and hath stretched 
out the heavens by his discre- 
tion."— (Jer. X. 10, 12 See 

also chap. i. 5. 

" Thou hast been in Eden, 
the garden of God, in the day 
that thou wast created." — (Ezek. 
xxviii. 13. 

" Have we not all one Father ? 
hath not one God created us ?" 
— Mai. ii. 10.— (See also Col. i. 
16.) 



OF THE CREATION OF MAN. 

Other accounts, 
closed in crustaceous skins, like 
crab fish or lobsters ; and that 
when they arrived at a proper 
age, their shelly prisons growing 
di-y, broke, and made way for 
their liberty." — {Imperial Ency. 
Art. " Theology:') 

" Empedocles informs us that 
mother earth at first brought 
forth vast numbers of legs, arms, 
heads, &c. which, approaching 
each other, and arranging them- 
selves properly, started up at 
once full grown men." — {lb.) 

The Egyptian philosophers 
affirmed that men grew out of 
the earth at first like vegetables, 
&c."--(I3.) 



It is worthy of particular observation, that the 
Scriptures are uniform and invariable in their testi- 
mony on these points. The passages selected, it 
will be remarked, were thrown in as it were, inci- 
dentally. The prophets were not writing a treatise, 
nor even a chapter, on cosmography ; but the phi- 
losophers were laboring to account for the origin of 
all things. There is a unity, harmony, and con- 
sistency among the sacred writers, though they 
lived far distant from each other, both as to time and 
place; but among the profane authors there is 

17* 



198 LECTURE VI, 

neither one nor the other, but the grossest absurdity ; 
and this absurdity is still greater, the farther we 
extend our researches into the writings of profane 
authors. In the Bible, the author of the book of 
Genesis and the author of the Apocalypse speak the 
same thing, — (Compare Gen. i. ll,wathRev. iv. 11.) 
The Stagyrite of old taught, that " a Spiritual 
Substance is the cause of the universe, and the 
source of all the order, and all the beauties, as well 
as of all the motions, and all the forms, which we 
so much admire in it." This was the opinion of 
Aristotle, but widely different was the opinion of 
Voltaire, who delivers himself as follows : " The 
Universal Cause^thdit God of the philosophers, of the 
Jews, and of the Christians, is but a chimera and a 
phantom. The phenomena of nature only prove 
the existence of God to a few prepossessed men — it 
is more reasonable to admit with Mmies of a twofold 
God, than of the God of Chrisj:ianity. We cannot 
know whether a God really exists, or whether there 
is the smallest difference between vice and virtue.'^ 
Thus do philosophers differ ! One says, " I know 
that there is a God ;" another says, " We cannot 
know whether a God really exists or not." One ad- 
mits that " virtue is man's chief good ;" another 
says, " we cannot know that there is the smallest 
difference between vice and virtue." 

The same discordance exists among philosophers 
as to the age of the world, " The most approved 
chronologers, among Christians, who have made 
this subject their study, agree that the world had ex- 
isted about 4000 years at the birth of Christ. But 
the Egyptians say that it had existed tiventy-three 



WISDOM OF BELIEVING. 199 

thousand years at the birth of Alexander. The Chal- 
deans say that it had existedybwr hundred and seven-- 
ty-two thousand years in their day. The Chinese 
say that it had existed upwards of three millions of 
years when Confucius was born ; and some of the 
Greek philosophers asserted that it was eternal, ^^ — 
(^Allix^s Reflections,) 

Well might the Psalmist say, and with equal pro- 
priety every Christian — " Thou, through thy com- 
mandments, hast made me wiser than my enemies — 
I have more understanding than all my teachers — 
I understand more than the ancients." 

The wisdom of believing in the Scriptures, will 
further appear, if we consider the unhappy condition 
in which man is placed by the Fall. He is cast 
out, as it were, into a wilderness, where a thousand 
devious paths invite his weary feet. He knows not 
which to take. One promises to lead him to wealthy 
another to honor, another to pleasure — all to happi- 
ness. " There are many ways that seem right unto 
a man, but the end of them are the ways of death." 
In the Bible, wisdom calls to him, and bids him 
" stand in the way and see, and enquire for the old 
paths, and walk therein," and, on condition of obe- 
dience, promises him " rest unto his soul." 

Man may be considered as now on the trackless 
ocean. For, as one says, " The world is a sea — its 
trials are the waves, and Satan often raises a storm 
to distress and bewilder the mariner :" — storms, we 
may add, which are so sudden, that no art can evade 
them — so frequent that no vigilance can elude them^ 
and so destructive that no earthly power can escape 
them, or ward them off. As he nears the unknown 



200 LECTURE V. 

coast, the mariner knows not which way to steer. 
In this situation, Revelation furnishes him with a 
chart, which points out every dangerous rock, shoal, 
current, whirlpool and vortex. If he mind its direc- 
tions he may make the blest shore, — if not, he be- 
comes a castaway.. 

Man may be considered in another light, as the 
victim of a dangerous malady^ and the world in which 
he lives, as one vast hospital. He anxiously en- 
quires, " Is there no balm to lull my pain, or to heal 
my wound ?" Officious empirics await him at every 
turn ^d offer him aid, but all in vain. At length 
the Saviour of sinners, in his word inquires, " Wilt 
thou be made whole V If he believe the report and 
venture on the physician, he obtains a cure ; if not, 
he dies without remedy. 

In another light, he may be considered as a sol- 
dier without arms, beset on every side, and unable to 
grapple with the foe. The sacred volume points 
him to the armory, where he may be fully equipped 
from head to foot, and in the use of which he may 
come off more than conqueror. 

But to speak without a metaphor, — man is a crea- 
ture that needs a guide, in his inquiries after truth — 
in his search of happiness, — and in the way to hea- 
ven ; and, it is equally true, that visions, dreams, 
popular opinion, nature, philosophy, reason, con- 
science, tradition, inward light, and the example of 
the learned, are but fallible and uncertain guides in 
these important concerns. " But," says one, " I 
feel that within myself which teaches me what is 
right and what is wrong, and is, therefore, a suffi- 
cient guide, without Revelation,, Bible, or Priest*"^ 



WISDOM OF BELIEVING. 201 

Admit that you think you have something within you 
that teaches you what is right, it must be admitted, 
also, that it is in those things only, in which you have 
previously formed your judgment, and that judgment 
was formed according to some acknowledged rule. — 
Some men think it right to swear profanely ; they 
say it does them good. Some children think it 
right to tell lies, and to deceive their playmates ; 
they take pleasure in it. But are these things right 
because something within tells them so ? Far from 
it. The rule may be wrong by which we judge. 

A conscientious Friend thinks it wrong to go in- 
to a " steeple house" to worship, — thinks it wrong 
to read prayers and sermons, — thinks it wrong to 
praise God with instruments of music, — thinks it 
wrong to acknowledge " hirelings," as the ministers 
of the gospel ! Now, how is it that his conscience 
and mine differ so widely ? " O thine is wrong," 
says he ; " yes. Friend, and so may thine, unless 
thou art a Pope, which no one, I hope, will ac- 
knowledge !" My conscience, I know, is often 
wrong in some particulars — the cowardly reprover 
slumbers till the deed is done, and then wakes up, 
as it were, in a hurry, and raises a tempest in my 
soul, — a hurricane, — an earthquake ! " But the 
Lord is not in the wind, nor in the earthquake, nor 
in the fire," no, nor in the tempest of affright, nor in 
the storm of guilt, after the deed is done ; — but in that 
sacred, " still, small voice," which Hes upon the 
written page, which looks me in the face, which ut- 
ters not a word to the outward ear, but speaks vol- 
umes to the heart ! O that blessed word, how noise- 
less and salutary are its teachings. " My son, if 



202 LECTURE V. 

sinners entice thee, consent thou not." I am enti- 
ced by the adversary, beset by the enemy, waylaid by 
the foe, allured by the flatterer, drawn aside by the 
tempter, thrown off* my guard by the deceiver — but 
that kind word of admonition, " consent thou not," 
committed to memory, perhaps, when I was a child, 
rises to my view, looks me in the face, whispers to 
my heart, fills me with a godly, sanctifying fear, and 
by its timely and tender rebukes, I am kept from the 
snare of the destroyer. It is the word of knowl- 
edge, and of wisdom, and when it " enters the 
heart," and is " pleasant to the soul," and its voice 
is regarded, it saves the soul from death. 

The case of the noble Bereans, spoken of (Acts 
xvii. 11.) is highly worthy of imitation. They not 
only had the scriptures, but " they searched them 
daily to see if these things were so." They esteem- 
ed them as of the highest authority in questions of 
religion. They regarded them as the standard of 
doctrine. They appealed to them in cases of doubt. 

As it respects historical facts of ancient date, 
there is no book that gives so clear and satisfactory 
an account of them as the scriptures. In reference 
to those remote ages, every thing without the cir- 
cle of Divine Revelation is but tradition and fable. 

As it respects sound doctrine, whether political, 
moral, or religious, we may challenge the world to 
produce any thing equal to that which is found in 
the Scriptures. 

As a complete system of moral philosophy, in 
which our duty to God and man is plainly and clear- 
ly taught, where is there any thing to compare with 
the Holy Scriptures ? As to moral portraiture, 



WISDOM OF BELIEVING. 203 

where are any sketches of human character, illus- 
trious for virtue, or detestable for vice, to be found, 
equal to those drawn by the sacred historians ? 
And as to style, where is there any thing, among 
either ancients or moderns, that will not suffer on a 
comparison with these holy and venerable writers ? 
" Where then is the pretence for Deism ; or why 
must the advocates of scepticism distrust the divini- 
ty of Scripture ? Why should the enemies of Di- 
vine Revelation oppose the concurrent testimony of 
all history ? Are they thoroughly conversant with 
the evidences, external and internal, of the authen- 
ticity and truth of this word ? Are they aware of 
its just claims to credibility and inspiration ? Do 
they comprehend the contents of Scripture ? Have 
they diligently perused — humbly searched — and im- 
partially compared the different books comprised in 
this wonderful volume ? But who are they that 
stand in the foremost ranks of Infidelity ? Idola- 
trous heathens, haters of fathers and haters of moth- 
ers ; murderers of children, manstealers, cannibals ; 
blood-thirsty Mahommedans ; apostate Jews — back- 
slidden and degenerate Christians ! What is their 
standard of morality ? Are they not lovers of pleas- 
ure more than lovers of God ? Are they not pro- 
fane, intemperate, abusive and abandoned? What 
do they know of God ; of truth ; of right and wrong ; 
of the measure of temperance, justice, and of benev- 
olence, but what they have learned from this Divine 
volume ? The Scriptures have diffused the light ; 
they have insensibly imbibed it ; and finding it to 
accord with reason, they flatter themselves that their 
reason has discovered it ; and after grazing in the 



204 LECTURE V. 

pastures of Revelation, they boast of growing fat by 
nature, or, to use a more elegant figure, after drink- 
ing at the streams of revealed truth, fancy that they 
have discovered the fountain." — (C. B, voL iiu p, 
473. 

" One might be ready to smile, if it were not so 
serious a matter, at seeing a circle of silly admirers, 
gaping, and fixing their eyes on some half-learned 
and impudent prater, whose best and only arguments 
against religion, are oblique and ridiculous insinua- 
tions against the Bible, the Clergy, and the Sacra- 
ment. No doubt, ignorance, pride and vanity, are 
the principal causes of infidelity. For let us sup- 
pose the case of a very learned, humble, and modest 
man, entertaining doubts of the truth of Christiani- 
ty : — if he cannot solve his doubts by examination, 
he will yet recollect that doubts are not certainties, 
and before he endeavors to pubhsh his doubts and 
objections, he will ask himself, ' Am I quite convin- 
ced that what I doubt of cannot possibly be true ? 
And if I am convinced of it, am I sure that the pub- 
lication of my opinions will not do more harm than 
good V No wise man will reject a system as vene- 
rable as Christianity, to which thousands have clung 
as their last hope ; for which tens of thousands have 
sacrificed ease, honor, pleasure, wealth and life, and 
which hundreds of the ablest scholars have defend- 
ed with great ability and learning ; and in the faith 
of which hundreds of thousands have died happy, 
without first investigating its claims with all the can- 
dor of which he is capable. To be sure, a fine, gay, 
spirited philosopher, would be ashamed to be found 
with a New Testament in his possession, or to be 



^VISDOM OF BELIEVING. 205 

seen on his knees at prayer ; but a truly humble and 
sincere mind will not reject the truth, on light and 
frivolous grounds." — (Imperial Ency, Article Infidel- 
itij.) 

" Infidelity comes with a bad grace from the Poor, 
for Christianity has a peculiar regard for such peo- 
ple. If the Gospel can be charged with any partial- 
ities, the}^ are on the side of the poor. Beside, our 
Holy Religion is the only system of wisdom and mor- 
als which ever bestowed any attention upon this 
class of society. In this particular, it challenges 
comparison with all others, and claims an undispu- 
ted superiority over all. Look at the teachers of 
philosophy and virtue in ancient times, in any, or in 
every part of the world ! What was their treat- 
ment of the poor ? Did they ever provide schools 
for their children, hospitals for their sick, asy- 
lums for their deaf and dumb, or a retreat for 
their insane, or even houses of industry for their 
helpless and needy, or houses of refuge for the re- 
covery and reformation of erring youth ? Or look 
at the countries and people in the present day, hith^ 
erto unblessed with the scriptures ; — let the geogra- 
phy of the globe be surveyed, and say whether such 
institutions are to be found out of Christendom ! 
O ye poor !— must your ranks furnish the men of 
hardihood and folly to despise your greatest and 
only benefactor ? And can you thoughtlessly put 
away frOm you the only antidote to the miseries of 
human life — the only support of your minds under 
the pressure of poverty and pain ? 

" Nor can infidelity be patronized a whit better 
by the Rich ; — if they have any wisdom as to their 

18 



206 LECTURE VI* 

real condition, and the danger of their situation, 
and the almost impossibility of happiness and safe- 
ty in circumstances like theirs, they owe it to the 
counsels of God's word. We hazard nothing by as- 
sertions to this effect, for they are borne out by the 
facts of every day's experience. Ours is the only re- 
ligion that warns the rich of their danger — that faith- 
fully admonishes them as to the duties they owe — 
and that directs them to the only durable riches 
and honor worthy their attention ! And will the 
rich be so unwise as to reject the best counsel : 
will any be so improvident and foolish as to trust in 
uncertain riches, and to build his house upon the 
sand ?"— (C. B. Vol. III. p, 434.) 

I confess that it always shocks me to meet with 
infidelity in an Englishman, and I think that man 
very much dishonors his pedigree, who would claim 
relationship to the country of Alfred, Addison, Ba- 
con, Boyle, Cruden, Cow^per, Doddridge, Hale, 
Johnson, Locke, Milton, Newton, Porteus, Paley, 
Tillottson, Usher, Wiclif, and Young, and a host 
of others, and yet take part with an Infidel, or in 
any w^ay enter the lists against all that is valuable 
in literature, just in law, elegant in poetry, profita- 
ble in science, or reasonable in religion. Nor am I 
better pleased to meet with infidelity in an Ameri- 
can, whose language and literature are the same as 
that of England, — for if the principles of a good and 
equitable government are to be found any where, I 
am sure they are to be found in the Bible. In what 
particulars do the constitution and government of this 
country excel ? Is it not in those wherein they 
come nearest to the principles found in the Bible ? 



WISDOM OF BELIEVING. 207 

Infidels are sometimes found to lay claim to Mr. 
Jefterson as the friend of their cause ; but whence, 
I would ask, originated the idea, that " all men are 
born free and equal ?" — in the mind of that great 
statesman, or in that book which tells us most une- 
quivocally that " God hath made of one blood all 
nations of men that dwell on the earth," and that 
" Christ died for all," and that " God is no respect- 
er of persons ?" 

But most of all, do I regret to find any thing like 
infidelity in Woma^ ! For the fairer and the softer 
sex to reject that system of Divine Truth which, in 
this country, has made them what they are ; and in 
all countries unvisited by the light of 'truth, has left 
them nearly as far below their proper standard, as 
the brute is below man, is matter of astonishment, 
sorrow and grief. But women are not of themselves 
so prone to infidelity as men ; and it is mostly in 
those cases where their morals are first corrupted 
by the other sex, that their faith in Divine Revelation 
is shaken. This accounts for the fact, in part at 
least, that more women profess religion than men. 
Men too often wish that Christianity were not true, 
that they may with impunity dishonor and degrade 
the feebler sex, without being liable to be called to 
an account. Let it then be the ambition of women 
to cling to the truth, though hanging on a cross, 
and should it even die, and be buried for awhile, in 
any place, let them embalm its memory, for it has 
done every thing for them ; and let them not even 
then despair, for it will rise again, and live forever. 
Yes, " the truth as it is in Jesus," which at first was 
contained in divine impressions on man's mind, — 



208 LECTfJRE VI. 

then on tables of stone, — then on rolls of parch-* 
ment, — and lastly in printed copies of the whole Bi- 
ble, shall grow, and increase, and prevail, till the 
earth is filled with its fruit. " For the knowledge 
of the Lord shall cover the earth, as the waters cov- 
er the sea." Yes, the truth shall prevail — '^ for the; 
mouth of the Lord hath spoken it*" Amen* 



LECTURE VII 



THE FOLLY OF INFIDELITY. 

*' They have rejected the word of the Lord ; and 
what wisdom is in themJ''' — Jer. viii. 9. 

" Infidelity," says a modern writer,* " is one 
of the characters of the human mind, which from 
the days of paradise to our own, has never wholly 
left it ; and till our knowledge is greatly multiplied, 
will, perhaps, not be universally extinguished, be- 
cause it is the champion of matter against mind — 
of body against spirit — of the senses against 
reason — of passion against duty — of self-interest 
against self-government — of dissatisfaction against 
content — of the present against the future- — of the 
little that is known ao^ainst all that is unknown — of 
our hmited experience against boundless possibihty." 

" But whoever he may be that opposes revelation 
as a whole, ought in justice to its evidences, to ex- 
amine all its several parts, to weigh its distinct tes- 
timonies, and to answer, one by one, the arguments 
that are produced in its favor. Modern scepticism 
has discovered this to be a perplexing and difficult 
attempt : it has found it easier to deny it as a whole, 

*Sharon Turner. 

18* 



210 LECTURE vir. 

without even a candid examination of any one of its 
numerous claims. It is easy to dwell on general sub- 
jects, till truth is lost in a labyrinth of intricate and 
unconnected assertions. The champions of infidel- 
ity only skirmish ; they continually shift their 
ground ; they advance, they retreat, they contend 
now at a distance, now near at hand, sometimes in 
the open field, and driven thence, sometimes in am- 
buscade ; while the troops of religion proceed to 
measure their ground with firm and steady feet ; 
they may be said to be annoyed by such modes of at- 
tack, but they have the evidence of time, that they 
are not, and that they cannot be defeated. 

" The adversaries of Revelation are compelled, 
whenever they can be brought to fair and open rea- 
soning, to yield, point after point ; and yet, when 
they have been repeatedly foiled in every attack up- 
on the separate evidences of Christianity, they still 
advance bold and general objections to the whole. 
It is also no uncommon thing to find the friends of 
scepticism forming a system of their own, which 
they represent as the system of revealed religion, 
contained in the Bible ; and having refuted their, 
own production, they demand the honor of a tri- 
umph over the Bible, when, in fact, that Holy Book 
never maintained the principles advanced in its 
name, nor acknowledged the theory which is impu- 
ted to it by its opponents. It is easy to dress up 
Christianity in a garb wrought in the loom of their 
own imaginations, and then to ridicule the colors in 
which they array it ; as the Jews of old first array- 
ed Christ in gorgeous apparel, crowned him with 
thorns, and made him look ridiculous, and then 



FOLLY OF INFIDELITY. 211 

' mocked him, and set him at nought.' But let 
Christianity be seen as it is, decorated in its native 
beauty, adorned with its native splendors, wearing 
its native majesty, and then decide upon the validity 
or invalidity of its claims to Divine authority. 

" In entering the temple of Divine Revelation, one 
of the first objects that strikes the eye of the behold- 
er, and which constitutes a grand, if not the chief 
support, is the pillar of prophecy. Like the celebra- 
ted obelisks of Egypt, it is covered with hieroglyph- 
ics, which the wisdom of man, and the skill of sci- 
ence, in their combined efforts, attempt in vain to 
decypher. There is, however, one interpreter 
whose elucidations never fail to render the inscrip- 
tion intelligible. It is Time. His hand retraces all 
the figures before the eyes of succeeding genera- 
tions ; his interpretation is recorded by the pen of 
faithful, impartial history ; and by comparing the 
commentary with the original, we are able to com- 
prehend both the one and the other. This pillar is 
adamant, and resists the impressions of age. Its in- 
scriptions were written by hands which have long 
since mouldered into dust ; and by persons who, 
probably, did not fully understand what they wrote ; 
nor were able to explain the characters which they 
formed ; but the substance of them was dictated by 
God himself, and the column is his own workman- 
ship. There have been many fruitless efforts made 
to shake this moument of infinite wisdom, and to 
erase the lines of usearchable knowledge ; but the 
pillar remains unmoved, the lines unimpaired, and 
the whole uninjured, either by malice or by years. 
Those parts of this singular pillar which are nearer 



212 LECTURE VII. 

the roof of the temple, may be covered by an im- 
penetrable cloud, as the whole pillar was once equal- 
ly involved ; but Time, who has cleared away the 
mists from its base, shall, at the destined period, un- 
veil the remaining part of it ; and while we shall be 
able to read the writing, he shall announce, with 
unerring perspicuity, the interpretation. 

" To speak without a figure, one of the principal 
evidences, and perhaps the chief at this day, in sup- 
port of Divine Revelation, is Scripture Prophecy, 
The larger proportion of these predictions have been 
elucidated by subsequent transactions ; and corres- 
ponding events of an indisputable nature, have fixed 
with infallible certainty, their application to the ob- 
jects foreseen and foretold. Efforts have not been 
wanting, on the one hand, to diminish the force of 
these predictions, and to reduce them to the results 
of great political sagacity, or mere wishes relative 
to the future, which might, or might not be fulfilled : 
on the other hand, to destroy their evidence, and to 
invalidate their veracity altogether, by representing 
them as productions subsequent to the circumstan- 
ces which they profess to foretell ; but these at- 
tempts to invalidate the truth of scripture prophecy 
have been as unsuccessful as they are ungenerotis ; 
and almighty truth continues to prevail. Many 
prophecies yet remain to be fulfilled ; but till they 
shall have received their full accomplishment, till 
the Deity shall fill up his own outline, till Time shall 
point out their meaning, and determine their ob- 
jects, they may possibly remain impenetrably ob- 
scure. But what we know not now, we may know 
hereafter. To future generations the prophecies 



FOLLY OF INFIDELITY. 213 

which refer to the latter days will be as obvious and 
perspicuous, as those which relate to past ages are 
to us, who have received the evidences of history on 
the very facts which they predicted. 

" The attack which Mr. Paine has made upon the 
prophecies of scripture is singularly weak and in- 
conclusive. The following is his language : ' All 
the remaining parts of the Bible, generally known 
by the name of the prophets^ are the w^orks of the 
Jewish poets and itinerant preachers, who mixed 
poetry, anecdote, and devotion together.' He then 
passes on to show, from these assumed principles, 
that the word prophesying meant, simply, the art of 
making poetry. If he had said that some ancient 
chronicles were written in verse, he would have been 
nearer the mark, but he could not have been much 
more wide of it, if he had said that mathematics and 
poety are the same. If the whole of his desultory 
remarks about prophecy were reduced to some form 
of arrangement, his arguments w^ould be as follows : 
The Jewish prophets were only poets, 

" 1, Because musical instruments were sometimes 
employed : 

" 2. Because Saul was said to prophesy : 

"3. Because Deborah and Barak are called 
prophets : 

" 4. Because David is included in their number : 

" 5. Because there were greater and lesser pro- 
phets. 

" As these are the only principles on which he at- 
tempts to shake the imperishable basis of scripture 
prophecy, we shall answer them separately. 

"1. It is granted that the Hebrew word rendered 



214 LECTURE VII. 

prophet, may signify a poet or a musician. But this cir- 
cumstance is not peculiar to that language. The 
Greek word, Prophetes, the Latin Vates, are subject 
to the same diversity of meaning ; and we all know 
that the English word sound, has quite as great a va- 
riety of significations ; sometimes, for example, it 
means a collection of salt water ; sometimes a noise ; 
sometimes healthy ; and the same may be said of 
the word sheet ; thus we say, a sheet of water, a 
sheet of fire, a sheet of paper, and a sheet for the 
bed. It does not therefore follow that because the 
word in question is sometimes applied to a musi- 
cian, a singer, a poet, it does not therefore mean a 
prophet, in the proper sense of the term. Such so- 
phistry becomes an age of folly much better than an 
" Age of Reason /" 

The case of Elisha, mentioned 2 Kings iii. 15 — 20, 
is exactly in point, and proves, to use the words of 
the objector, that, ' the original meaning of the word 
has been mistaken ;' not however, by the friends of 
revelation, but by its enemies ; for whoever will 
consult that passage with candor, will see that some- 
thing more than a poet or musician is intended by the 
term prophet, 

"2. The objections brought against Scripture 
prophecy, because it is said, ' Saul is also among the 
prophets,' and that ' he prophesied,' is equally fu- 
tile, for there is no more evidence that he played on 
' all sorts of instruments then in fashion,' or that he 
' made poetry,' than that he prophesied in the com- 
mon acceptation of that word. And the objections 
founded on his prophecies ' not being recorded ;' or 
on his ' not being a regular prophet' ; or, on his ' be- 
ing (^afterward) a wicked man,' are no proof that he 



FOLLY OF INFIDELITY. 2l3 

was not at the time under the immediate inspiration 
of the Ahnighty. 

" 3. Deborah and Barak are called prophets, says 
the objector, 'not because they predicted any ,thing, 
but because they composed a poem or song that bears 
their name, in celebration of an act already done;' 
he therefore infers that the word prophecy does not 
mean to foretel future events. In this objection 
there are two mistakes ; first, Barak is not called 
a prophet, in Scripture ; secondly, Deborah did 
foretel a future event. Let the reader examine the 
fourth chapter of Judges, from the sixth to the ninth 
verse inclusive. Here the issue of a battle is fore- 
told, than which, nothing is more uncertain, except 
the death of Sisera, by the hand of a female, which 
also was predicted. That Deborah ' did not predict 
any thing,' is absolutely false ! And whether she 
was called a prophetess because she sung an an- 
them to celebrate the victory, or because she fore- 
told the triumph before the conflict began, let the 
reader, and ' common sense,' determine. 

" 4. ' David,' says the objector, ' is ranked among 
the prophets, for he was a musician,' &c. It is 
granted that David was ranked among the prophets ; 
not, how ever, ' because he was a musician,' but be- 
cause, with a prophetic eye, he foresaw, and with a 
prophet's pen recorded the piercing of the Saviour's 
hands and feet, the parting of his garments, the cast- 
ing lots upon his vesture, and the very words which 
his persecutors employed against him, and others 
which he himself uttered as his life departed, many 
centuries before the events took place. Granting 
that this is poetry^ and that it was sung to the 



216 LECTURE VII. 

harp in solemn style, it must be admitted it that is 
prophecy also. 

*' 5. Another objection is brought against Scripture 
Prophecy, on the assumption of ' greater and lesser 
prophets.' ' They might as well tell us,' says the 
.objector, ' of the greater and lesser God, for there 
cannot be degrees in prophesying consistently with 
its modern sense.' But why may we not call Isaiah 
and Jeremiah 'greater,' and Jonah and Obadiah 
' lesser prophets ' ? Are there not greater and les- 
ser poets ? and are not Homer, and Virgil, and Mil*- 
ton, and Shakspeare among the former, and Watts 
and Cowper, and some others, among the latter ? 
Mr. Paine himself was a great reasoner when he 
wrote his ' Common Sense ;' but when he wrote his 
' Age of Reason,' both reason and common sense 
forsook him ; and, compared with Franklin, to whom 
he submitted his writings against the Scriptures, he 
appears as the moon in her last quarter, in compari- 
son with the sun in his glory. That greater reason- 
er foresaw and told him what would be the result of 
printing his Age of Reason, so called : — ' the con- 
sequence of printing this piece will be,' says Frank- 
lin, ' a great deal of odium upon yourself, mischief 
to you, and no benefit to others.' 

" The manner in which Mr. Paine winds up his fu- 
tile objections against the prophecies of Scripture, 
is in perfect keeping with other parts of his book- 
weak, inconclusive, and absurd. ' It is altogether un- 
necessary,' says he, ' after this to offer any observa- 
tions upon what those men, styled prophets, have 
written. The, axe goes at the root at once, by 
showing that the original meaning of the word has 



FOLLY OF INFIDELITY. 217 

been mistaken, and consequently all the inferences 
that have been drawn from those books, the devo- 
tional respect that has been paid to them, and the 
labored commentaries that have been written upon 
them, under that mistaken meaning, are not worth 
disputing about.' This is a singular mode of ar- 
gument. And has it come to this, that the single 
assertion of a Mr. Paine, unsupported by any evi- 
dence whatever, is to be taken in place of all the 
learning in the Christian world, and the argument 
closed forever ? Is it not ' worth disputing about,' 
whether the writings of Moses, David, Isaiah, and 
others of like character, are prophecy, or poetry, or 
both, or neither ? He that predicts a future event, 
after the manner of the Jewish seers, whether he 
compose in poetry or in prose, is a prophet ; and 
that the prophets did predict future events, is a 
truth which cannot now be overturned." (See 2 
Peter, 3d chap., and C. B. Vol. II. p. 263.) 

The unbeliever rejects the volume of Divine 
Inspiration because of the mysteriousness of some 
of its doctrines; as, for example, the doctrine of 
the Trinity. But why does he object to a Trinity 
in Unity, when his very senses convince him that in 
the sun, for instance, there is substance, light, heat, 
and color, according to common appearances, at 
least, by which the common people judge ? Philoso- 
phers may deny that light is a substance, but they 
cannot deny that there are seven prismatic colors 
in the solar rays, and that these seven are one. 
Let the reader take a prism, and examine ; let him 
look at the rainbow, and decide. 

The unbeliever rejects the sacred volume, as un- 

19 



218 LECTURE VII, 

worthy of God, because it represents the eating of 
an apple, or some such fruit, as the cause of all the 
evil that is in the world ; while he must admit that 
no better test of man's obedience could be given, 
considering the circumstances in which he was 
placed. Where was he ? In a garden ! What was 
he forbidden to do ? To eat of the fruit of a cer- 
tain tree ! Had his Maker said, " Thou shalt not 
covet thy neighbor's wife," when he had not a sin- 
gle neighbor in the world, it would have appeared 
perfectly ridiculous, but as the matter stands in the 
Bible, all is reasonable and plain. 

The unbeliever rejects what we call the word of 
the Lord, because of the " horrid doctrine of a vi- 
carious sacrifice," as he is pleased to style it, and 
forgets that it may be quite as consonant to the cha- 
racter of an all perfect Being to adopt this method of 
" reconciling the world unto himself," and to restore 
order and happiness in the universe, as for him to 
suffer disorder and misery to exist. That these 
evils exist, no infidel will deny ; but why they should 
be suffered to exist, under the government of an 
all perfect Being, he cannot show. Will it be said 
that " it is the height of injustice to cause the inno- 
cent to suffer for the guilty !" What then will the 
objector say to the death of innumerable millions of 
innocent children ? — is not that unjust too ? Let 
infidels point to a better remedy than that which is 
prescribed in the Bible, and we will hear them. 
They may boast of superior intellectual strength. 
They may affect to show that strength indemoHsh- 
ing the Christian fabric, and in destroying the Chris- 
tian's hope. Would to God they would discover 



FOLLY OF INFIDELITY. 219 

something like wisdom and goodness in substitu- 
ting something better in their place ! But to rob 
the poor and afflicted of their only consolation and 
hope, and to leave them nothing in their place, is 
cruel and unjust to the very last degree. 

The unbeliever objects to the Bible on account of 
the miracles of which it speaks, alleging that a mira- 
cle is an impossibility, and thus denies the power of 
the great Creator to change the laws of nature. He 
denies that at the command of Joshua the sun stood 
still, and thus would have us to believe that He who 
first gave to the planets their diurnal and annual mo- 
tion, has not power to stop them in their course. 
He objects to miracles as to something " contrary 
to experience." He never saw the dead raised to 
life, and therefore disbelieves. Did he ever see a 
battle, like that at Waterloo ? — an earthquake ? — a 
hurricane ? Did he ever see a tornado, such as 
visited the city of New Brunswick, the present sea- 
son, (1835,) when " children were carried 100 feet 
into the air, and one was carried nearly a quarter 
of a mile without sustaining any other injury than 
the spraining of his wrist?" All these things are 
contrary to my experience, therefore I deny the 
truth of the accounts. What folly ! I might as well 
say, ^' I do not believe that the earth revolves on its 
axis in twenty-four hours, because that is ' contrary 
to my experience ;' for I see the sun rise, and set, 
and neither see, nor hear, nor feel any thing to the 
contrary. Must I then believe what my senses 
contradict?" Yes, or be guilty of the greatest 
folly ! The fact is, the moment we deny the possi- 
bihtj of a miracle, we limit the power of God, and 



220 LECTURE VII, 

might as well turn atheists at once ; for what kind 
of God must that be who is so governed by the laws 
of irresistible fate that he cannot reo^ulate his own 
works, or change their laws at pleasure ? Surely 
He who made the world can govern it, and the pow- 
er that formed man from the dust of the earth can 
raise him from the dust again ! 

The unbeliever objects to the Divine authenticity 
of the holy Scriptures, because they do not har- 
monize with his views of modern astronomy. He 
first assumes that "Christianity is a religion which 
professes to be designed for the single benefit of our 
world ; and thence infers that God cannot be the 
author of this religion, for He would not lavish on 
so insignificant a field such peculiar and such dis- 
tinguishing attentions as are ascribed to Him in the 
Old and New Testaments." '^This," says Dr^ 
Chalmers, " is a popular argument against Chris- 
tianity, not much dwelt upon in books, but often in- 
sinuated in conversation. But how do infidels 
know that Christianity is set up for the single bene- 
fit of this earth and its inhabitants ? How are they 
able to tell us, that if you go to other planets, the 
person and the religion of Jesus are unknown there ? 
For any thing they can tell, sin may have found its 
way into these other worlds — their people may have 
banished themselves from communion with God ; 
and many a visit may have been made to each of 
them on the subject of our common Christianity, 
by commissioned messengers from the throne of the 
Eternal ! But suppose that only one, among the 
countless myriads of worlds, should be visited by 
a moral pestilence, which spread through all its peo- 



FOLLY OF INFIDELITY. 221 

pie, and brought them under the doom of a law, 
whose sanctions were unrelenting and immutable ; 
it were no disparagement to God, should he, by an 
act of righteous indignation, sweep this offence 
away from the universe which it deformed ; nor 
should we wonder, though, among the multitude of 
other worlds from which the ear of the Almighty 
was regaled with songs of praise, he should leave 
the strayed and solitary world to perish in the guilt 
of its rebellion. But tell me, oh ! tell me, would it 
not throw the softening of a most exquisite tender- 
ness over the character of God, should we see him 
putting forth his every expedient to reclaim to himself 
those children who had wandered from him — and, 
few as they were, when compared with the host of 
his obedient worshippers, would it not impart to his 
attribute of compassion, the infinity of the God- 
head, that, rather than lose the single world which 
had turned to its own way, he should send the mes- 
sengers of peace to woo and to welcome it back 
again ; and, if justice demanded so mighty a sacri- 
fice, and the law behoved to be so magnified and 
made honorable, tell me whether it would not throw 
a moral sublime over the goodness of the Deity, 
should he lay upon his own Son the burden of its 
atonement, that he might again smile upon the 
world, and to hold out the sceptre of invitation to 
all its families ?" 

To reject the volume of Divine Revelation as 
unnecessary, on the ground that the light of nature 
is sufficient to guide mankind into the ways of 
truth, virtue, and happiness, is monstrously ab- 
surd I For what can the boasted light of nature 

19* 



22^ LECTURE Vir. 

do. " Surely," says Mr. Dick, " if the light of nature 
be sufficient, it is sufficient for nature's children ? 
and I know of none who so well deserve this char- 
acter, as those who, in their intellectual and moral 
features, are just such as nature formed them, hav- 
ing undergone no alteration for the worse or better, 
by art, or by tradition. If we wish to judge of the 
strength of unassisted reason, in order to ascertain 
whether it be sufficient for all the purposes of life 
and happiness, let us observe its operations in the 
rudest savages." 

But what has reason, or the light of nature, done 
for these savages ? Has it taught them the value of 
gold ? or even of iron ? Has it taught them the 
use of the pen ? the plough I the loom ? the anvil ? 
or the spade ? As to the arts, they are inferior to 
the fowls of the air ; as to the sciences^ they are on 
a level with the beasts of the field ; as to literature^ 
they are not a whit in advance of the antediluvians ;: 
and as to religion, it is a question if they know any 
more of its duties, and of its enjoyments, than the 
earth on which they tread. And if enlightened in- 
fidels can spend all their energies in opposition to 
that system of religion which alone is worthy of 
God, it is not likely that unenlightened savages have 
discovered any thing more worthy of his name and 
character. If the infidel, who cannot but be under 
some obhgation to Christianity for the hght he en- 
joys, cannot form a perfect system of religion, it is 
not likely that an untutored Indian can accomplish 
so great a work* 

We may notice how insufficient human reason has 
been m all. ages of the world, to conduct man aright 



FOLLY OF INFIDELITY, 22? 

in the paths of virtue and happiness. If reason ever 
shone without a cloud upon the ways of man, w^e 
may well suppose it was before sin and death enter- 
ed into this world — in Paradise^ where, uncontrol- 
led by appetite, unbiased by prejudice, uncorrupted 
by example, uninfluenced by education, it had more 
power and freedom to act, and to act wisely, than it 
has ever had since. But did it suffice to keep man 
in that good and right way in which his Maker had 
placed him ? It did not ! The suhtilty of the ser- 
pent overcame him — the Devil out-reasoned him, and 
he fell from his first estate, by listening to the sug- 
gestions of one who set up his reason in opposition 
to Divine Revelation. Human reason is the parent 
of Idolatry. Time was when all mankind had the 
knowledge of God. " But when they knew God 
they glorified him not as God, but became vain in their 
imaginations, and their foolish heart was darkened. 
They professed themselves wise, but they became 
fools ; and changed the glory of the incorruptible 
God into an image made like to corruptible man^ 
and to birds, and fourfooted beasts, and creeping 
things."— (Rom. i. 21—23.) 

How w as it in Egypt, the cradle of the sciences, 
the very place whither the sages of Greece, in after 
ages, perfected themselves in human learning ? 
Why, Egypt herself was the nursery of Idolatry^ 
No doubt the sons of Noahhadrea^o/zon their side, 
when they first proposed to improve upon the ancient 
forms of worshipping the invisible God, — when they 
first recommended to approach the Deity, through 
the medium of his works, and to adore those ima- 
ges of his Eternal Power and Godhead which were 
visible, and within their reach I An.d there is no. 



224 LECTURE VII. 

question but reason was busy enough, when, in after 
ages, the wisdom of councils prevailed, so far to al- 
ter the few and simple forms of Christianity to a 
pompous and significant assemblage of forms and 
ceremonies, as should attract and influence the ga- 
zing multitude. And, w^ithout controversy, it was 
the project of reason^ more than once or twice, so 
to explain some of the mysteries, and doctrines of 
our holy religion, as to open the flood gates of 
heresy, in every direction, upon the Christian 
church. 

Moreover, when the wisdom of the church of 
Rome could go no farther than to establish the Pope 
for an infallible guide, in matters of faith and con- 
science, — which was next to the greatest effort that 
could possibly be made, for it was making one man's 
reason the guide of the church universal, — then 
reason seemed to take her rest, as it were, in a pro- 
found sleep ; but waking up again, after the lapse 
of ages, she found that things had gone wrong, and 
setting herself up for an infallible guide, she found 
in the Revolution of France as many worshippers 
as had ever paid their devotions at the shrine of 
St. Cloud. Then was the " Age of Reason ;" and 
but for a few of the spirits elect, whom God ap- 
pointed to stand in the gap, the world would have 
been overrun with reason, such as it was, to the ex- 
clusion of religion altogether ! And even now^ there 
is danger lest Infidelity, under the name of Reason, 
or Rationalism, or something else^ will prevail, and 
that religious creeds will be so modified and multi- 
plied, as to exclude the light of Divine Revelation 
altogether. 



FOLLY OF INFIDELITY^ 225 

A great many object to the volume of Inspiration 
as being unworthy of the character of God, because 
it has not been given to all the human race. " It is 
as absurd," say they, " to suppose that the Bible em- 
anated from the impartial and benevolent Author of 
the human race, as to suppose him to have created a 
sun, which should enlighten only one region of the 
globe !" This objection comes with a very bad 
grace from an infidel, whose idol is philosophy, and 
whose god is reason ; for it is a truth that the same 
objection lies against philosophy and reason. All 
men are not philosophers,— all have not an equal 
share of reason to guide them ; therefore reason and 
philosophy are not of God, because they are not 
given equally to all ! 

" It is the greatest folly imaginable, to call in ques- 
tion the divine authority of the scriptures, because 
they have not been published as extensively, as in 
our opinion a divine revelation should be, since 
one great reason why this revelation is not univer- 
sal, is the opposition of infidels. Let the unbeliev- 
er himself subscribe to the Divine authenticity of the 
Bible, and do all he can to promote its circulation, 
and the objection will soon fall." 

It is often denied that the Scriptures of the Old 
Testament are a Revelation from God, because they 
seem to sanction bloodshed and cruelty. The ex- 
pulsion of the Canaanites from Palestine by Joshua, 
and the conduct of David as " a man of war," are 
often brought up against the sacred volume, as 
furnishing an objection too weighty to be removed. 
But in answer to this, it may be replied, " God, the 
great Governor of the universe, who possesses all 



226 LECTURE VII. 

power and authority over his creatures, and may 
justly punish those who violate his laws, in what 
manner soever he pleases, commanded the Israelites 
to exterminate the Canaanites for their horrible 
crimes. The Israelitish nation, therefore, was the 
sword of God, the Great Magistrate of the earth ; 
and they were no more to be condemned in thus act- 
ing, than the executioner who fulfils the last sentence 
of the law. And before other nations invade the ter- 
ritory of their neighbors on the same supposed au- 
thority as the Israelites, the same commission from 
heaven must be given ; and that commission must 
be authenticated by miracles equally evident, per- 
petual and vi-Qiiderf \iV^—(^Townse7id,) 

But how^ comes it to pass that infidels, all at once^ 
are so ready to believe the scriptures ? What au- 
thority have they for believing that " the Israehtes 
stormed, took, sacked, burnt, and destroyed the city 
of Jericho, and put every living thing to death by the 
sword, even dumb beasts, harmless youths, young 
women, and innocent children ?" Why, just as 
much authority for Btelieving that part of the impar- 
tial history, as they have that w^hich tells of the 7nir- 
acles, and no more ! How is this, that unbelievers are 
so ready to believe every thing that is evil of the 
people of God, and so slow of heart to believe all 
the rest ? The folly of such conduct is as palpable 
as the wickedness is great ! — " They have rejected 
the word of the Lord, and what wisdom is in them ?" 

It has often been denied that God ever held collo- 
quial intercourse with man ; yet the same objectors 
will plead that God often speaks to us in his works 
and ways. How then does he speak to us ? — ^by 



FOLLY OF INFIDELITY. 227 

*< nods and smiles, and frowns i^" Why, this is the 
Way that children, and mutes, and pantomimes, ad- 
dress us* To be sure, poetry, by an ingenious fic- 
tion, has given a speaking power to the visible 
heavens, — 

" In reason's ear they all rejoice, 
And utter forth a glorious voice." 

^' But, after all, abstract and complex truths, and 
the dark things of futurity, and the deep things of 
God, cannot be unfolded without a literal instructor. 
No man knoweth the things of a man, save the spir- 
it of man which is in him : even so the things of 
God knoweth no man but the spirit of God. How 
then can they be known but by Divine revelation ? 
And if the things of God cannot be known but by 
immediate revelation from God, we may well sup- 
pose that He who is infinitely wise, and good, will 
not only make known his mind to man, but will take 
the best method of making it known. Scenic repre- 
sentations may affect the passions, and the senses, 
but they cannot impart light to the understanding 
like dialogue and demonstration." (Mc NicoL) 

It is admitted that there are some things in the 
Bible which at first view seem to be at variance 
with the character of God — the conduct of some of 
the saints — the actions of some of the prophets — 
the ceremonial laws of Moses in some instances^ — 
the historical relations of some things — and the po- 
etical descriptions of others, seem, at first sight, to 
shock our delicacy and forbid our assent. But it 
must be remembered that, in the common aflfairs of 
life often, and more particularly in some of the most 



228 LECTURE VII* 

useful arts, many things are brought into use which 
seem calculated to destroy, rather than to save life* 
The lancet in the hands of a skilful surgeon, and 
the veriest poison in creation, in the hands of a wise 
physician, often prevent death, and serve as means 
to restore us to health. Iron bolts are as necessary, 
in a well built ship, destined to float on the ocean, 
as the lighter timbers, and the spreading canvass. 
" When we must go to sea, we shall choose to take 
a voyage in a vessel skilfully built and well rigged. 
The Deist may despise the equipment, and without 
furnishing any thing better, may drift away without 
either rudder, compass, sails, or oars ; but we know 
if we embark and abide in the ship, and follow the 
directions of our Captain, we shall be saved." — 
(Mc Nicol.) 

"I see not," says Mr. Faber, "how, upon his 
principles, the Deist can have any religion, or even 
be a virtuous man ! The reason is obvious ; he 
cannot be certain that he will please God by acting 
justly, until he first knows that God is just. He 
cannot be certain that he will please God by acting 
mercifully, until he first knows that God is merci- 
ful, and that he delights in mercy. He cannot be 
certain that he will please God by laboring after 
goodness, until he first knows that God is good. 
Without a previous certain knowledge of the moral 
attributes of God, it is wholly impossible for him to 
determine what line of conduct will be most pleas- 
ing to his Creator. Doubtless, if God be just, and 
good, and merciful, then justice, and goodness, and 
mercy, will be acceptable to him ; for like ever de- 
lights in its like. But here is the difficulty — the 



FOLLY OF IIVFIDELITY, 229 

Deist has no means of ascertaining whether God be 
just, and good, and merciful, or whether he be un- 
just, and bad, and unmerciful. Nay, he cannot so 
much as tell, whether there may not be many Gods, 
concurring indeed in the creation of the world, but 
widely differing in their moral attributes ; he cannot 
tell whether there may not be two independent prin- 
ciples of good and evil. Under these circumstan- 
ces of total ignorance, how is he to frame a religion 
for himself? He may fondly imagine, that, by cul- 
tivating virtue, he is rendering an acceptable service 
to the Deity, when, all the while, he is doing what is 
most abhorrent from the divine nature, and there- 
fore most displeasing. He can have no certainty 
that the very actions which gratify one God may not 
offend another." 

In conclusion^ it must be admitted that there is every 
thing, as to doctrine, in the scriptures, which it is 
necessary for man to believe concerning himself, 
his origin and future destiny ; his Maker, and his 
Maker's will ; his relationship to his Maker, and his 
duty to him ; his relationship to his fellow man, and 
the various duties of his civil, rehgious, filial, frater- 
nal, conjugal, parental, domestic, and social rela- 
tions. Is there a duty which he can possibly owe 
to himself, or to another, that is not taught in the 
scriptures ? Is there a crime^ transgression, or of- 
fence, which it is possible for him to commit in 
thought, word, or deed, that is not therein forbid- 
den ? Is there a truth which it is necessary for man 
to know, in order to his happiness here and hereaf- 
ter, which is not taught in the scriptures ? Is there 
any state or condition into which it is possible for 

20 



230 LECTURE VII. 

man to come, or be placed, but there is a direction 
given in the Scriptures how to fill that state with 
honor, or to bear that condition as he ought ? Is 
there a prayer which it would become man to utter 
before God, the form or outhne of which is not 
found in the Scriptures ? Is there a song of praise 
to God which it would be suitable for man to sing, 
either on earth or in heaven, the theme of which is 
not found in the scriptures ? Is there a promise of 
comfort, or of aid, or of pardon, or of grace, which 
it would be suitable in God to make to his helpless 
creature man, which is not found in the Bible ? Is 
there a virtue, or temper, or moral excellence, that 
can possibly adorn human nature, or that it would 
be well to cultivate and promote, but is recommend- 
ed in the sacred volume ? And finally, is there any 
thing that is " true, honest, just, pure, lovely, and of 
good report," but is taught, recommended, and en- 
joined in the word of God ? All the " works of the 
flesh," as they are called by the apostle Paul in his 
epistle to the Galatians, and all the " fruits of the 
Spirit," are either pointed out, or alluded to in some 
form or other in these writings ; and are not the one 
as strictly forbidden as the other are strongly en- 
joined ? And are not the pains of an everlasting 
death denounced against the vncked, and the joys of 
an endless fife promised to the righteous in every age 
and place ? Our Bible teaches us to love God with 
all our heart, and mind, and strength, and our neigh- 
bor as ourselves. Can the Deist point us to any 
thing better ? Has he any thing equal to the moral 
law of Moses, contained in the ten commandments ? 
Has he any thing to compare with our Saviour's ser- 



FOLLY OF INFIDELITY. 231 

men on the Mount, as contained in the 5th, 6th, and 
7th chapters of St. Matthew ? or the prayer that he 
taught his disciples to use ? or the lesson on charity 
which St. Paul wrote to the Christians at Corinth ? 
A professed Atheist once asked me the question, 
^' What is God V I answered, " God is a Spirit." 
He asked me a second time, " What is God ?" I 
answered, " God is Light," He asked me a third 
time, " What is God ?" I answered, " God is Love." 
He inquired again, " Who ever saw God, or heard 
him speak ?" I answered, — 

" Thou hear'st the rustling among the ti*e6Sj 
And feel'st the cool refreshing breeze, 
And see'st the clouds move along the skj; 
And the corn-fields waving gracefully. 

'Tis the wind that rustles among the trees. 
That comes in the cool .refreshing breeze, 
That drives the clouds along the sky, 
And causes the corn to wave gracefully. 

The wind is something thou canst not see, 
'Tis thin air — ^and a source of life to thee, 
And it teaches that something may really be, 
May exist, and work, which thou canst not see. 

And those who are under the Spirit's control. 
Perceive in their minds, and feel in their soul. 
That the Spirit of Light, which comes from above, 
Is a Spirit of Life, and a Spirit of Love." 

Sacred Musical Offering, 

Our religion is of divine origin — "It is from 
above, and is pure, peaceable, gentle, easy to be en- 
treated, full of mercy and good fruits, without par- 
tiality and without hypocrisy." Witness the con- 



232 LECTURE vir. 

duct of Christy and of the first martyr, who both 
prayed for their murderers. Can this be said of 
Deism, and of its disciples ? Our rehgion teaches 
us to deny ungodhness, and worldly lusts, and to 
live soberly, righteously, and godly, in this present 
world." Can this be said of Infidelity ? Our reli- 
gion is profitable unto all things, having promise of 
the life that now is, and of that which is to come.'^ 
Our Bible tells us that " the ransomed of the Lord 
shall return and come to Zion with songs and ever- 
lasting joy upon their heads; they shall obtain joy 
and gladness, and sorrow and sighing shall flee 
away." (Isa. xxxv. 10.) It tells of a state when 
" God shall wipe away all tears from his servant's 
eyes, and when there shall be no more death, neither 
sorrow, nor crying, nor pain." (Rev, xxi. 4.) Can 
any thing like this, calculated at once to inspire our 
hope, to exercise our faith, to dissipate our fears, 
and increase our love to God, be found in any or all 
the infidel writings in the world ? 

Who are they that fill our hospitals, penitentia- 
ries, and prisons — the true believers or unbeliev- 
ers ? Or, to soften the question a little, To what 
does Bible Christianity lead, when carried to its ut- 
most point ? And to what does a bold and fearless, 
infidehty lead, when traced to its final result I 
Many infidels have been converted on a death bed^ 
but no one ever abjured Christianity in. a dying; 
hour ! 



LECTURE VIII 



ON THE TOTAL DEPRAVITY OF HUMAN NATURE. 

" The Lord looked down from heaven upon the chil- 
dren of men, to see if there were any that did un- 
derstand, and seek God, They are all gone aside, 
they are altogether hecom,e filthy : there is none that 
doeth good, no, not one.^^ — Psalm xiv. 2, 3, 

The source of all infidelity is the depravity of 
the human heart, the universal corruption of our 
common nature. Aside from the declarations of 
Scripture, we have proofs innumerable, that man is 
totally depraved ; but one passage from the book of 
God is sufficient to settle this question — " The heart 
is deceitful above all thi?igs, and desperately wicked,^^ 
The Scriptures, however, are uniform and invaria- 
ble in their testimony on this point. From Genesis 
to Revelation, in one way or other, they most une- 
quivocally declare that " man is very far gone from 
original righteousness." In the sixth chapter of 
Genesis, it is recorded that " God saw the wicked- 
ness of man was great in the earth, and that every 
imagination of the thoughts of his heart was only 
20* 



234 LECTURE viir. 

evil continually — the earth was filled with violence 
— for all flesh had corrupted his way." This is aK 
awful account, and from it we learn that the deprav-^ 
ity of man, at that time, was as original as the first 
germs of thought ; as universal as every imaginatioa 
of his heart ; as constant and unceasing as the act of 
breathing; as extensive as the race of men, and as 
daring as their powers would admit. " The surface 
of the earth was the theatre of crime ; its produc- 
tions were abused to the nourishment of the worst 
passions ; the atmosphere was rent with oaths, and 
polluted with blasphemies ; the springs of domestic 
life were poisoned ; its sacred ties were burst asun- 
der ; authority was derided and defied ; oppression 
reigned, and robbery and murder were the incidents 
of every day." — {Rev, P, M^Oivan,) 

Such was the condition of the old world, which, 
according to the testimony of Moses, was so over- 
run with crime, so overspread with iniquity, that 
" it repented the Lord that he had made man." So 
hopeless was their case, that their recovery was im- 
possible. Except in the family of Noah, there was 
no religion in the world, not even the form of god- 
liness, much less the power ; there was not even the 
semblance of piety, nor the least vestige of the 
worship of the true and living God^ — '' God was not 
in all their thoughts." But if the Old World was 
destroyed for its impiety, might we not expect that 
the New World would profit by such a solemn 
admonition ? Yet such was not the case, for " when 
they knew God, they glorified Him not as God, 
neither were thankful, but became vain in their im- 
aginations,, and their foolish heart was darkened," 



TOTAL DEPRAVITY, 235 

So little was the heart of man improved by those 
heavy judgments, which had swept into one com- 
mon grave all the original inhabitants of the earth, 
except one single family. And the descendants of 
this chosen family, instead of profiting by the chas- 
tisements of Heaven, fell on a new expedient of of- 
fending the God of their fathers. " The Old 
World," says an old divine, " was destroyed for its 
no-religion, and the New World was soon overrun 
with a false one, which is worse than none at all," 
iVnd it is remarkable, that this second and greater 
error of mankind, which was worse than the first, 
was the dictate of whatj^some people call Reason^ or 
" wisdom," as the Apostle Paul styles it. " Profes- 
sing themselves wise," says he, " they became fools, 
and changed the glory of the uncorruptible God, 
into an image made like to corruptible man, and 
to birds, and to four-footed beasts, and to creeping 
things." 

This was the origin of idolatry, which was intro- 
duced into the world by the descendants of Noah, 
soon after the flood, and was at once the project of 
their wisdom and the proof of their folly ; for what 
greater stupidity can man evince, than to pay his de- 
votions to a dumb idol ? We sometimes account 
Atheism the greatest folly, but it would seem that 
Idolatry is, at least, one remove farther from true 
wisdom than even Atheism itself, for it were better 
to acknowledge no God at all, than to say to a stock 
or a stone, " Thou art my God." 

That tremendous account of the depravity of 
man, given in the first chapter of Romans, is but 
too true a picture of the Gentile world, from the 



236 LECTURE VIII. 

time of the building of Babel, and the confusion of 
tongues, until the coming of Christ. The last 
verse of that chapter seems to be the finishing 
stroke — the last description — the highest possible 
coloring that can be given to the depravity of the 
human heart. After the Apostle has enumerated a 
list of crimes, too black to be repeated, and finished 
his description of characters in language the most 
appalling, he adds one more trait in these words, 
than which the bottomless pit itself could scarcely 
furnish a deeper shade, " Who, knowing the judg- 
ment of God, that they which do such things are 
worthy of death, not only do the same, but have 
pleasure in them that do them." 

In this description the Apostle seems to say, that 
man is capable of sinning beyond the circle of his 
actual existence, for he not only commits such sins 
himself, but also takes pleasure in others that com- 
mit them. But the guilt of this mode of sinning is 
incalculable ; for when a man takes pleasure in the 
recollection of having committed sins which he is 
now no longer able to commit ; when his powers, 
means, and opportunities of sinning have become 
superannuated by age, restricted by poverty, and 
limited by sickness, still for him to take pleasure in 
the remembrance of former crimes, in forming new 
plans of sinning, and in the sins of others, argues a 
depth of depravity almost beyond description, and an 
amount of guilt almost inconceivable. The propri- 
ety of these remarks will appear from the following 
considerations : — 

»' 1, There is no natural motive to induce or 
tempt a man to this mode of sinning, as in the case 



TOTAL DEPRAVITY. 237 

of Other sins, and it is a most certain truth, that the 
less the temptation is, the greater the sin ; for in 
every sin, by how much more free the will is in its 
choice, by so much more is the act more sinful. In 
the commission of other sins, there is always some 
strong inducement ; thus the thief steals to satisfy 
his hunger, the drunkard to satisfy his thirst; — 
thus uncleanness is an unlawful gratification of 
another appetite, and covetousness a boundless pur- 
suit of the principle of self-security. So that all 
other sins are founded in some natural desire, and 
therefore pleasing, and on that account capable of 
soliciting and enticing the will. In a word, there is 
hardly any one sin, of direct and personal commis- 
sion, but what is an abuse of one of those two grand 
natural principles; either that which inclines a man 
to preserve himself^ or to please himself, 

" But what natural principle can be gratified by 
another man^s pursuit of vice? for no man can feel 
by another man's senses, so that to take pleasure in 
other men's sins, is to take dehght in vice for its own 
sake ; it is an exemplification of the malice of that 
evil spirit, who delights in seeing those sins commit- 
ted, of which the very condition of his nature ren- 
ders him incapable. All that can be said in this 
case is, that violence is done to nature beyond the 
usual modes of sinning, and the devil and long cus- 
tom have superinduced upon the soul new, unnatural, 
and absurd desires, which have no real object, which 
relish things not at all desirable, but feed only on filth 
and corruption, and give a man both the devil's na- 
ture and the devil's delight — who has no other hap- 
Diness but to dishonor his Maker, and to destroy 



238 LECTURE VIII. 

his fellow creatures — to corrupt them here, and to 
destroy them hereafter. In fine, there is as much 
difference between the pleasure that a man takes in 
his own sins, and that which he takes in other men's, 
as there is between the wickedness of a man and 
the wickedness of a devil. 

" 2, A second reason why a conduct like this is 
attended with such enormous guilt, is the unlimited 
nature of this mode of sinning ; for hereby a man 
contracts a kind of universal guilt, and, as it were, 
sins over the sins of all other men. So that while 
the act is exclusively theirs, the guilt is equally his. 
Consider any man as to his personal powers, and 
opportunities of sinning — at the greatest, they must 
still be limited by the measure of his actings, and 
the term of his duration. His active powers are 
but weak, and his continuance in the world but 
short ; so that nature is not sufiicient to keep pace 
with his corruptions, by answering his desire with 
proportionable practice. To instance only in those 
two grand extravagances of life — lust and drunken- 
ness : let a man be never so general in his debauch- 
eries, yet age will in time chill the heats of appe- 
tite, and the impure flame will either die of itself, 
or consume the body which harbors it. Let a man 
be never so insatiable in drinking, he cannot be al- 
ways pouring in; but he will, in the compass of 
years, drown his health and strength, if not himself 
too, which will, sooner or later, put an end to the 
debauch. 

" But this collateral mode of sinning, which we 
have been attempting to delineate, is neither confined 
to place, nor weakened by age. The bed-ridden, 



TOTAL DEPRAVITY. 239 

the gouty, the paralytic, all may, on this account, 
equal the activity of the strongest, and the speed of 
the most impetuous sinner. Such a one may act 
the murderer, even when he can neither lift a hand 
nor stir a foot ; and may invade his neighbor's bed, 
even while weakness has tied him down to his own. 
He may sin over all the adulteries and debaucheries, 
all the frauds and oppressions of the whole neigh- 
borhood, and break every command of God's law by 
proxy* And it would he well for him if he could he 
dam?ied hy proxy too, 

" In this sense a man may grasp in the sins of all 
countries and ages, and by an inward liking of them, 
participate in their guilt. He may take a range 
over the whole world, draw in that wide circumfer- 
ence of vice, and centre it in his own polluted breast. 
Hence we see the infinitely fruitful and productive 
power of this mode of sinning ; how it can increase 
and multiply beyond all measure of actual commis- 
sion ; how vastly it swells the sinner's account in an 
instant ! So that a man shall, out of the various 
villanies acted round about him, extract one mighty 
aggregate of guilt, and adopt it for himself, and thus 
become chargeable before God, the Judge of hearts, 
and accountable for a world of sin, in his own per- 
son." — {Coke on Rom, i. 32.) 

That the Gentiles who were without the law, and 
without the knowledge of God, should be guilty of 
such enormities as above described, is not to be 
wondered at ; but that the Jews, the chosen people 
of God, to whom were committed the " holy ora- 
cles," should evince such depravity, is truly wonder- 
ful ; but so it is, for the same Apostle, in a subse- 



240 LECTURE VIII. 

quent chapter, shows that they were no better than 
the Gentiles ; for says he, " Are we better than 
they? No, in no wise: as it is written, there is 
none righteous, no, not one; there is none that un- 
derstandeth, there is none that seeketh after God. 
They are all gone out of the way, they are together 
become unprofitable ; there is none that doeth good, 
no not one. Their throat is an open sepulchre ; 
with their tongues they have used deceit ; the poison 
of asps is under their lips ; their mouth is full of 
cursing and bitterness ; their feet are swift to shed 
blood. Destruction and misery are in their ways, 
and the way of peace have they not known. There 
is no fear of God before their eyes." Such is the 
description of the moral character of the Jews, 
given by one who himself was a Jew, and knew 
well as to the truth of what he wrote. This de- 
scription applies to them before the coming of the 
Messiah, and answers well to the period of the 
prophets Hosea and Ezekiel, whose writings have 
often been thought too indelicate to be read before 
a Christian assembly. But if the prophets were 
under the necessity of using such gross descrip- 
tions, how deeply fallen and greatly depraved must 
that people be who stood in need of such severe re- 
bukes. 

It has been the fond conceit of many, that if 
Christian teachers would only lay aside those terrific 
descriptions of the wrath of God which we find 
in the Scriptures, and cease to make use of " the 
terrors of the Lord^^^ in order to persuade men to 
be virtuous, and should go about to represent our 
Heavenly Father as all love and mercy, that every 



TOTAL DEPRAVITY. 241 

sinner would " cease to do evil and learn to do well." 
It has been even asserted that if virtue were only 
embodied and visible, all men would fall in love with 
it. But facts prove the contrary of all this ; for how 
was it in the time of our great Redeemer, in whose 
character innocence and virtue, dignity and grace, 
mercy and love, appeared in their highest perfec- 
tion ? Did the Jews of that day fall in love with 
virtue, when thus embodied and visible ? Far oth- 
erwise ! " He was despised and rejected of men — 
he was oppressed and he was afflicted, though he 
had done no violence, neither was any deceit in his 
mouth." 

The same Apostle that described the sins of the 
fathers of the Jewish people, in the passages already 
quoted, describes the sins of their children thus : 
" They both killed the Lord Jesus, and their own 
prophets, and have persecuted us ; and they please 
not God, and are contrary, (^07^ opposed,) to all men. 
Forbidding us to speak to the Gentiles, that they 
might be saved, to fill up their sins alway," (1 Thes. 
ii. 15, 16.) 

It is not the character of fallen man to be moved 

to repentance by an exhibition of the goodness of 

God alone ; something else is necessary, else the 

Apostle had not spoken thus : " Or despisest thou 

the riches of his goodness and forbearance, and 

long-suffering ; not knowing that the goodness of 

God leadeth, (^or ought to lead,) thee to repentance ? 

But after thy hardness and impenitent heart, treas- 

urest up unto thyself wrath against the day of wrath, 

and revelation of the righteous judgment of God," 

(Rom, ii. 4, 5.) 

21 



242 LECTURE VIII. 

But admitting that Jews and Heathens are th«s 
depraved, does it follow that those who are blessed 
with the light of the glorious gospel of Christ are so 
too ? Not necessarily^ certainly ; nevertheless, it is 
certain that where the gospel has been preached for 
fifteen centuries, the people in their unrenewed 
state are equally depraved. In Christian lands, it is 
equally true, as in lands unvisited b}^ the light and 
blessings of Christianity, that " the heart is deceit- 
ful above all things, and desperately wicked." Every 
sinner among us may say, " Behold I was shapen 
in iniquity, and in sin did my mother conceive me." 
We, as well as the heathen, " go astray from the 
womb," " and are by nature children of wrath even 
as others," By nature we are not a whit better, 
and by practice often worse, till born of the Spirit. 
It is as true of us as of the Hottentots themselves, 
that, " out of the heart proceedeth evil thoughts^ 
adulteries, fornications, murders, thefts, covetous- 
ness, wickedness, deceit, lasciviousness, an evil eye, 
blasphemy, pride, foolishness," But it is not Chris- 
tianity that makes us so — these things are not sanc- 
tioned by the gospel, much less produced by it — they 
are not the fruits of the Spirit, — they are the works 
of the flesh — the offspring of the carnal mind, which 
is enmity against God. 

It is no libel upon human nature to say, that the 
understanding is darkened, — the judgment biased, — 
the will obstinate, — the conscience treacherous, — 
the memory unfaithful, — the imagination foolish, — 
the affections misplaced, — the passions ungoverna- 
ble, — the reason perverted, and the principles awful- 
ly corrupt ; for this is the case, more or less, with 



TOTAL DEPRAVITY. 243 

every unregenerate child of man, among Jews as 
well as Gentiles, and in the Christian's country as 
well as among the heathen. 

The representations of Scripture are so various 
and so striking, that it is matter of wonder and as- 
tonishment, how any one, professing to believe in 
the Bible, can deny, or for a moment doubt the doc- 
trine of man's original, hereditary, and universal de- 
pravity. The Scriptures describe man as '' earthly^ 
sensual, devilish,^^ They compare him to " the de- 
generate plant of a strange vine," Jer. ii. 21 ; — to a 
^^ wild olive tree," Rom. xi. 24 ; — and his heart to 
•' the rock," to the " way-side," and to " thorny 
ground," Matt. xiii. 4, For hardness of heart he is 
compared to iro?i ; for impudence, to brass ; for stu- 
pidity, to lead^ and for hypocrisy, to tin ; and for his 
comparative worthlessness to " the dross of silver." 
Ezek. xxii. 18. 

Man, as to his inferior nature, has the passions 
and propensities of an animal, and, in his unrenew- 
ed state, the language of his conduct is, " What 
shall I eat ? What shall I drink ? and Wherewithal 
shall I be clothed ?" Under this view, the Scrip- 
tures liken him to " a wild ass's colt," Job. xi. 12 ; 
— to " a dog," and to " a swine," Matt. vii. 6 : — to 
a " ferocious beast," Psalm xxii. 12, 16 ; — and to a 
" poisonous serpent," Matt, xxiii. 33. As to his 
superior nature, he has the attributes of a demon, 
and in this respect he is likened to that fallen spirit, 
who, in Scripture, is called the devil, " Ye are of 
your father, the devil, and the lusts of your father 
ye will do." John viii. 44. He is a calumniator, a 
glanderer, and an accuser of the brethren, and so are 



244 LECTURE VIII. 

his children. He is a har, and a murderer, and so 
are his children. Such are the descriptions given 
us in holy writ, of our fallen race, and they are 
borne out and sustained by matter of fact, and eve- 
ry day's experience. The history of our. race is a 
history of unjust, cruel, and aggressive wars ; a his- 
tory of tyrannies, despotisms, and oppression on the 
one hand, and of servitude, slavery, and cruel bond- 
age on the other. The history of civilized nations, 
is a history of outrage and violence, of injustice and 
fraud. The history of the Church is a history of 
" error, heresy, and schism," of needless controver- 
sies and endless debates, of apostacies within, and 
persecutions without ; and the history of heathen 
nations is a history of ignorance and superstition^ 
of impurity and folly, of injustice and cruelty, of 
sanguinary rites, and " abominable idolatries." 

In proof that mankind are universally depraved^ 
we may notice a universal disregard of the divine 
laws. Notwithstanding " the law is holy, and the 
commandment is holy, and just, and good," and the 
universal observance of them would secure univer- 
sal righteousness, peace, and happiness, yet there is 
a total disregard of them among all classes of men. 
But as mankind cannot be governed without law of 
some kind, and they will not submit to the laws of 
God, they are, therefore, for their own safety, obli- 
ged to make laws to govern themselves ; which laws 
are so multiform and variable, so changing and mu- 
table, that not half the community know what they 
are. Here we have the common law, and the stat- 
ute law, the law of the nation, and the law of the 
state, ecclesiastical law, and municipal law^ the law 



TOTAL DEPRAVITY. 245 

of honor, and laws for the poor ; and in addition to 
this, we must have a constituted authority, and an 
armed force to see that the laws are obeyed, and 
even then men are to be found who are totally reck- 
less not only of law, but of all authority and power. 
Surely, a race of beings that will not regard the laws 
of God, that cannot govern themselves, and that will 
not be governed without such an array of power 
and authority, and so much expense of law and le- 
gislation, nor even with it, nmst certainly be greatly 
depraved. 

In further proof of the depravity of our nature, 
w^e may notice a universal contempt of the authori- 
ty of God. It avails not that he has given us laws, 
sanctioned by the most awful penalties ; it avails 
not that he hath said, " the wages of sin is death,^' 
and " the soul that sinneth shall die ;" and, " curs- 
sed is every one that continueth not in all things 
written in the book of the law to do them :" — all 
this avails nothing with man. Though God should 
destroy the whole world by a flood, or a part of it 
by fire ; though he should send a sword through the 
land, and the sword should be followed by pestilence 
and famine ; though he should speak to us in the 
thunder of his power, in the earthquake, the tem- 
pest or the storm ; though he should take av/ay 
more than half our race by death, and threaten 
with eternal death the guilty rebel, yet he heeds it 
not, but pours contempt upon the authority of his 
Maker, as though he were such an one as himself. 

Another proof of the depravity of the human heart 
is derived from the universal love of sin which ob- 
tains among our race. It is the nature of man to 

21* 



246 LECTURE viir, 

sin ; he loves it as he loves his life. Though God 
in his just indignation against sin, has often con^ 
nected punishment so closely v^ith transgression, 
that it is next to impossible to escape, yet so fully 
are mankind bent on sinning against God, that they 
will, for a momentary gratification, run the risk of 
present and eternal pain. To instance, as before^ 
in those two most opposite species of transgression, 
covetousness and dissipation ; though God has assur- 
ed us in his word that " they that will be rich fall 
into temptation and a snare, and into many foolish 
and hurtful lusts, which drown men in destruction 
and perdition ;" and though we see with our eyes 
the misery that the drunkard brings upon himself 
and family, yet there are those that love money, and 
there are those that love strong drink to that degree, 
that nothing but the grace of God, and hardly that, 
will cure them of these different species of intempe- 
rance — so deeply is the love of sin rooted in our 
fallen nature. 

Another proof that man is depraved, is discover- 
ed in his unwillingness to repent. Though sin is 
confessed to be an evil of unmeasured magnitude^ 
how unwilling is the sinner to break off his sins by 
repentance. How often will he fight against the 
convictions of his own mind, and stifle the voice of 
conscience, and " quench the spirit," and harden 
his heart in sin, and strengthen himself in iniquity, 
rather than repent and be converted, and turn from 
his evil ways. 

Another proof of the corruption of human nature 
is found in the sinner's aversion to prayer. Though 
it is the fashion to have a prayer on every pubhc 



TOTAL DEPRAVITY, 247 

occasion, whether of joy or of sorrow, yet there is 
in the sinner's heart an utter aversion to true peni- 
tential confession of sin, and earnest suppHcation 
for mercy. Hence the duty of the closet is neg- 
lected, the family altar is forsaken, and the hour of 
prayer is forgotten, or dispensed with, and the duty, 
when performed, is slightly attended to, hurried 
over, and soon forgotten. Ten thousand prayers 
are made, and said, without obtaining any visible 
answer from God, which is a sure proof that sinners 
seldom pray as they ought. Sinners, indeed, often 
affect an excuse for neglecting prayer, on the 
ground that it is a sin for them to pray ; so wonder- 
fully conscientious are they when required to do 
their duty, that out of a pretended fear of doing 
wrong, they will often neglect the positive com- 
mands of God. Nor are the saints wholly without 
blame in this matter. 

Another proof that all men are depraved, is seen 
in their delay of conversion, and neglect of their 
own souls' salvation. Seldom, unless there is a great 
revival of religion in the church, or an alarming 
providence in the neighborhood, or sickness comes 
upon them, or death stares them in the face, do sin- 
ners think seriously of betaking themselves to re- 
pentance, and the duties of a holy hfe. The world, 
and the things of the present life, engross the at- 
tention till almost the last hour of their mortal 
career. 

Another proof of the total defection of our com- 
mon nature, and the awful depravity of the human 
heart, is discoverable in the multitude of evil 
thoughts, words, and actions, that make up the pri- 
vate history of every individual ; in that contempt 



248 LECTURE VIII. 

of religion — hatred of good men — enmity to God, 
and persecution of the people of God, which is 
manifest in one form or other in every age and 
place. Persecution^ did I say ? Of v^hat ? Of 
whom ? Why, of the image of Christ, wherever it 
is found, and of the most pious among men. Let a 
man only profess an extraordinary degree of sanc- 
tity, and he will be sure to bring upon him the ran- 
corous hate, and ill will, not merely of the open in- 
fidel, but of the formal professor, and of all the dis- 
ciples of a decent morality. The restraints of reli- 
gion are irksome to the carnal mind. It is said of 
the slaves at the south, " that when a resolution is 
manifested by the masters to lay them under a 
continued religious obhgation, they express a 
stronger unwillingness to be in -subjection, than on 
any other occasion ; so great is their opposition 
lest their consciences should be bound." And is it 
not the same with children and young people among 
us ? 

As another proof that all mankind are depraved, 
we may notice the universality of that curse, record- 
ed in Genesis iii. 16, which has fallen with such 
tremendous weight upon the better half of our race. 
We may add to this the universal weakness, help- 
lessness, ignorance, perversity, and sufferings of 
children. How many milHons inherit a sickly con- 
stitution, and a demon-like temper, which are a con- 
stant and an abiding affliction to them as long as 
they live. How are we all exposed, during infancy, 
childhood, and youth, to the fire, to the water, and 
to poisons in the animal, vegetable, and mineral 
world ! How are the elements, and the brute crea- 
tion arrayed against us, and to what an awful ex- 



TOTAL DEPRAVITY. 249 

tent is man himself the common enemy of man ! 
Again, the employments which many are doomed to 
pursue in order to prolong a miserable life ; how 
degrading, how dangerous, how perplexing, and 
how profitless in general ! Then, again, the diseas- 
es to which we are subject, how numerous, how 
painful, how distressing are they ! Only think of 
the dangers of the sea, of the camp, and of the mine, 
and how many of our race are doomed to toil and 
perish in those three departments of human pur- 
suit. 

Think again, how much more enviable is the situ- 
ation of the brute (if we except the hope of a better 
life) than that of man. They have but few diseas- 
es to contend with — they can sooner take care of 
themselves — they need no education — they have no 
cares about the morrow, or even what they shall 
eat, or drink, or wear, to-day — they have no tor- 
menting fear of death, or consciousness of guilt, 
or shame, or fear of future reckoning — no mental 
conflicts, or moral scruples, or pain of mind, arising 
from disappointed hopes and joyous expectations ; 
released from moral obligation, they know nothing 
of the horrors of a guilty conscience, or of the re- 
straints of law, or of a superior power. But man^ 
hapless man, is doomed to contend with all those 
ills from which the brutes are so happily exempt. 
Now as God is wise, and just, and good, he could 
never suffer all these ills to fall upon his creature 
man, unless he were a sinner, and the conclusion 
is, that our whole race is depraved. 

Once more — Admitting that God is good — that 
he has made a revelation of his will to man, — that 



250 LECTURE VIII, 

he has given his word to guide us to the realms of 
bhss — his Son to die for our transgressions — his 
Spirit to help our infirmities — and his gospel to 
heal all our maladies ; how many are there among 
our faithless race, who " despise the riches of his 
goodness," who " deny the Lord that bought them," 
who " trample under foot the Son of God, crucify 
him afresh, and put him to open shame" — whose 
language is, " We will not have this man to reign 
over us" — and who say to the Almighty, " Depart 
from us, for we desire not the knowledge of thy 
ways." Admitting, we say, that God is good — then 
to " despise his goodness," and to become " haters 
of God,^^ is to fill up the measure of our iniquity, be- 
yond which it seems impossible for us to proceed 
any farther. 

When I think of the horrors of war, the iniquity 
of the slave trade, the cruelty of pirates on the seas, 
and robbers on the land, the miseries of intempe- 
rance, the abominations of heathenism, the corrup- 
tions, the apostacy, the blasphemy, the arrogance, 
the inhumanity of the church of Rome, the persecu- 
tion of the faithful in all ages, and the voluntary 
prostitution of thousands in our large cities: when 
I hear of deceit, hypocrisy, fraud, injustice, perjury, 
and profanity in every place, I conclude that our 
common nature is not only " very far gone from 
original righteousness," but in and of itself, is 
wholly, altogether, entirely, universally, and totally 
depraved ; and if every one of our sinning race is 
not so in all things, and at all times, in every place, 
and under every circumstance, I attribute it to the 



TOTAL DEPRAVITY. 251 

preventing, converting, renewing, and sanctifying 
grace of God. 

There may be an apparent difference in the moral 
constitution of men ; modesty, sensibihty, gentle- 
ness, kindness, benevolence, integrity, and the love 
of truth and honesty, may shine with conspicuous 
lustre in some instances ; while in others we can 
scarcely discover the existence of any such feel- 
ings, but on the other hand, pride, petulance, im- 
pudence, cruelty, narrow-mindedness, duplicity, and 
deceitfulness, are always predominant. This dif- 
ference may be partly hereditary, and partly edu- 
cational. The influence of opposite and contend- 
ing principles may also greatly neutralize each oth- 
er. Excessive pride may operate upon avarice, so 
as almost to make the miser generous. Excessive 
diffidence may pass for modesty, and cowardice 
may pass for kindness. The timorous man may 
pass for one that is " meek and lowly of heart," and 
there may be a plentiful share of ambition and vani- 
ty where the passion of fear predominates. Prin- 
ciples may also lie dormant, and passions be at 
rest, for no other reason than a want of opportuni- 
ty to bring them into exercise. The water of a 
river may be perfectly pellucid near the surface, 
while mud, and filth, and everything else almost, lie 
placid at the bottom. 

The turbulent quahties of our unrenewed nature, 
may do but litle harm, so long as physical and in- 
tellectual strength are wanting, but when manhood 
arrives, they may " burn with an inextinguishable 
blaze." We esteem some vegetables esculent, so 
long as they are young and tender, which when 



252 LECTURE VIII. 

grown old and rank, are accounted poisonous. But 
the noxious qualities are there, in embryo, at least, 
or they would not afterwards develope themselves. 
Probably Nero and Napoleon were as lovely in in- 
fancy as other children. It needs not the doctrine 
of phrenology to account for the characteristic 
moral qualities of a Herod or an Alexander. The 
roots of the bumps were there before they grew. 
All that phrenology did for them was to discover 
them, and explain their meaning. Tyranny is not 
confined to imperial power, nor the low, grovelhngy 
and beastly appetites to the " common people." 
Many a cruel despot will you find, ruling with an 
iron rod in a district schoolhouse, and in a log cabin, 
and many a Xantippe among her little playmates, 
quarrelling and disputing for pre-eminence. 

It must be granted that to be gentle, and gener- 
ous, and upright, is not to be virtuous in the Chris- 
tian sense, unless we are so in the sight of God, and 
in reference to Him. For a man of slender appe- 
tite to be temperate and occasionally abstemious, is 
in itself no mark of his being a spiritual man. A 
man may live in outward peace with his brother, 
and at the same time hate him in his heart. He may 
pass for a good citizen among men, while at the 
same time he is a murderer in the sight of God. 
" Thou shalt not steal," is a well known precept, but 
it may be observed from widely different motives. 
It is possible to do many things which God has en- 
joined, and to refrain from doing many things which 
He has forbidden, from motives widely different from 
a desire to please God ; and when the love of God 
is as absent from our hearts as the name of God is 



TOTAL DEPRAVITY. 253 

from our thoughts ; when the glory of God is as 
much out of the question as God himself is out of 
our sight. 

There is also another precept, equally as clear 
and positive as " Thou shalt not steal," viz. " Thou 
shalt love the Lord thy God with all thy heart, and 
thy neighbor as thyself." And now the question is, 
*' Can a man, in his unregenerate state, fulfil this 
command ?" We assert that as there is in every hu- 
man body the principles of decay and the seeds of 
dissolution, so there is in every human heart the 
principles of revolt and rebellion against God. In 
the most healthy and beautiful, there are the seeds 
of death, as well as in the most diseased and most 
deformed : so in the most amiable of unregenerate 
men, as well as in all others, the carnal mind, which 
is enmity against God, exists. But if this be so, 
how shall we account for the supposed difference 
among men ? Observe, the difference is not so 
great in reality as it is in appearance. That amiable 
and lovely creature, the idol of unregenerate men^ 
so much esteemed for " the transcendant beauty of 
her person," and for the " native goodness of her 
heart," may be as unlovely in the sight of God as 
the murderer himself! Strange as it may appear, 
this lovely creature may be an idolater^ not in the 
grossest^ but in the strictest sense of the word — she 
may be a perfect adorer of her own comeliness — the 
toilet may be her altar^ at which she may pay her 
every day's devotions, and herself the idol all the 
time. And which, we ask, is the greater sin, idola- 
try or murder ? Among men, the latter, no doubt, 
but in the sight of God, the former, no question ! 

22 



254 LECTURE VIII, 

in the decalogue, there are two commands against 
idolatry to one against murder. The idolater breaks 
the " first and greatest command," consequently 
idolatry in the sight of God is the greater sin. The 
difference therefore is more in appearance than in 
reality. 

But admitting that there is a difference in temper 
and disposition, it does not follow that the more 
amiable among men will be more inclined to love 
God than the less amiable. There is a great dif- 
ference in the natural temper and disposition of 
brutes ; but they cannot be said to love God, be- 
cause they have a good disposition ; and the same 
may be said of men, for what is man in his unre- 
newed state, in himself considered, or separate 
from the grace of God ? To say the truth, he is 
half a brute and half a demon I What better was 
that man, who, in the town of Wethersfield, some 
years since, first murdered his whole family, and 
then himself ? But the crime of that infuriated man 
was a virtue in comparison of the crime of the 
merciless slave trader^ the unprincipled warrior^ and 
the cruel persecutor of God's people ; and if Uni- 
versalism be true, he was a sai?it of the first order^ 
in comparison of the Nimrods, and Alexanders, an4 
Herods, and Neros, of olden time ; for he not only 
did the will of God with all his might, but finished 
the business at once^ — sent his family to heaven^ 
and then went himself — leaving no one on earth to 
mourn ; while they, in proportion to their increase 
of power, have multiplied their crimes, and spread 
desolation and misery to an almost infinite extents 
His conduct, in despite of every consideration, ex- 



TOTAL DEPRAVITY. 255 

cited so much horror, that none but maniacs will be 
found to imitate it, while theirs, having the sanction 
of law and of nations, and being arrayed in all the 
false glory of kingly power and earthly grandeur, 
and they themselves, by their extraordinary wicked- 
ness, having obtained the epithet ^' Great," will 
iind admirers and imitators in every despot through- 
out the world. 

The following graphic sketch of the lapsed state 
of man, is taken from Mr. Howe's " Living Tem- 
ple," a work lately published in this country. 

" That God hath withdrawn himself, and left this 
his temple desolate, we have many sad and plain 
proofs before us. The stately ruins are visible to 
€Very eye, and bear in their front this doleful in- 
scription, " iJere God once dweltJ^^ Enough appears 
of the admirable structure of the soul of man to 
show that the divine presence did sometimes dwell 
in it ; more than enough of vicious deformity, to 
proclaim, "iJe is now retired and gone, ^'' The lamps 
are extinct ; the altar overturned ; the light and love 
are now vanished, which once did shine with such 
heavenly brightness, and burn with such pious fer- 
vor. The golden candlestick is displaced, to make 
room for the throne of the prince of darkness. 
The sacred incense, which once sent up its rich 
perfumes, is exchanged for a poisonous, hellish va- 
por. The comely order of his house is all turned 
into confusioil ; the beauties of holiness into noi- 
some impurities ; the house of prayer into a den of 
thieves — thieves of the worst kind ; for every lust 
is a thief, and every theft is a sacrilege. The no- 
ble powers which were designed and dedicated to 



256 LECTURE VIII, 

divine contemplation and delight in God, are alien- 
ated to the service of the most despicable idols^ 
and employed in the vilest embraces ; to behold and 
admire lying vanities ; to indulge and cherish lust 
and wickedness. 

" There is not now a system and entire table of 
coherent truths to be found, or a frame of holiness ; 
but some shivered parcels. And if any with great toil 
and labor apply themselves to draw out here one piece,, 
and there another, and set them together, they serve 
rather to show how exquisite the divine workmanship 
was in the original composition, than to the excellent 
purposes for which the whole was at first designed. 
Some pieces agree, and own one another ; but how 
soon are our inquiries nonplussed and superseded I 
How many attempts have been made, since that 
fearful fall and ruin of this fabric, to compose again 
the truths of so many several kinds into their dis- 
tinct orders, and make up frames of science or use- 
ful knowledge ! And after so msmj ages, nothmg 
is finished in any kind. Sometimes truths are mis- 
placed, and what belongs to one kind is transferred ta 
another, where it will not fitly match ; sometimes 
falsehood inserted, which shatters or disturbs the 
whole frame. And what with much fruitless pain is 
done by one hand, is dashed in pieces by another ; and 
it is the work of a following age, to sweep away 
the fine-spun cobwebs of a former. And those 
truths which are of greatest use, though not most 
out of sight, are least regarded ; their tendency and 
design are overlooked, or they are so loosened and 
torn ofi*, that they cannot be wrought iuj so as to 



TOTAL DEPRAVITY. 257 

take hold of the soul, but hover as faint, ineffectual 
notions, that signify nothing. 

" Its very fundamental powers are shaken and dis- 
jointed, and their order toward one another con- 
founded and broken; so that what is judged consid- 
erable, is not considered ; what is recommended as 
lovely and eligible, is not loved and chosen. Yea, 
' the truth which is after godliness,' is not so much 
disbelieved, as hated, or ' held in unrighteousness ;' 
and shines with too feeble a light in that malignant 
darkness which ' comprehends it not.' You come, 
amidst all this confusion, into the ruined palace of 
some great prince, in which you see, here the frag- 
ments of a noble pillar, there the shattered pieces of 
some curious imagery, all lying neglected and use- 
less among heaps of dirt. He that invites you to take a 
view of the soul of man, gives you but such anoth- 
er prospect, and doth but say to you, ' Behold the 
desolation,' all things rude and waste ! So that, 
should there be any pretence to the divine presence, 
it might be said, ' If God be here, why is it thus V 
The faded glory, the darkness, the disorder, the 
impurity, the decayed state in all respects of this 
temple, too plainly show ' the Great Inhabitant is 
gone !' " 

But if such be the true picture of human nature, 
where is there any ground of hope for the children 
of men ? Not in and of themselves, nor from them- 
selves, most surely ! But in Him alone who " was 
wounded for our transgressions, who was bruised 
for our iniquities, who himself bare our sins in his 
own body on the tree, by whose stripes we are, 

or may be healed." Here, and here only, is our 

22* 



258 LECTURE VIII. 

hope — in the sacrificial death of Christy through 
whom, and to whom, with the Father and Spirit 
Eternal, be all honor and glory ascribed, world with- 
out end. Amen. 

See Watson's Institutes, Wesley's Works, Fletch- 
ers' Appeal, Bates' Harmony, Boston's Four-fold 
State, and Chalmer's Discourses on this subject. 



LECTURE IX. 



ON THE ATONEMENT. 

** But God commendeth his love toward us, in thatf 
while we were yet sinners, Christ died for us. Muck 
more then, being now justified by his blood, we shall be 
saved from wrath through Mm* For if, when we were 
enemies we were reconciled to God by the death of his 
Son, much more, being reconciled, ive shall be saved bi/ 
his life. And not only so, but we also joy in God^ 
through our Lord Jesus Christ, by whom we have now 
received the atonement, — Rom. v. 8 — 11. 

" Atonement,^' says Mr. Watson, in his Biblical 
Dictionary, is " the satisfaction offered to divine 
justice by the death of Christ, for the sins of man- 
kind, by virtue of which, all true penitents who be- 
lieve in Christ are personally reconciled to God, 
are freed from the penalty of their sins, and entitled 
to eternal life." 

" An atonement," says Jenkyn, in his treatise on 
this subjecty " is any provision introduced into the 
administration of a government, instead of the inflic- 
tion of the punishment of an offender — any expedi- 
ent that will justify a government in suspending the 
literal execution of the penalty threatened — any 



260 LECTURE IX, 

consideration that fills the place of punishment, 
and answers the purpose of government as effectu- 
ally as the infliction of the penalty on the offender 
himself would ; and thus supplies to the government 
just, safe, and honorable grounds for offering and dis- 
pensing pardon to the offender. This definition or de- 
scription may be more concisely expressed, thus : — 
Atonement is an expedient substituted in the place of 
the literal infliction of the threatened penalty^ so as to 
supply to the government just and good grounds for 
dispensing favors to an ojfender,'^'^ 

The foregoing definition is thus happily illustra- 
ted by two remarkable circumstances, one taken 
from the Holy Scriptures, the other from profane 
history. 

" The first instance is that mentioned in the book of 
Daniel. King Darius had established a royal statute, 
that whosoever should ask a petition of any god or 
man for thirty days, save of the king himself, should 
be cast into the den of lions. Daniel was the first 
offender. And when the king heard thereof, he 
was sore displeased with himself, and set his heart 
on delivering Daniel ; and labored till the going 
down of the sun to deliver him, but could not : so 
Daniel was cast into the den of lions. 

" Here is an instance of an absolute sovereign, 
setting his heart on the deliverance of an offender, 
and laboring to obtain it ; and yet prevented from 
exercising his clemency by a due sense of the honor 
of his government. But could not Darius havejoar- 
doned Daniel ? Yes : as a private person he could 
forgive any private injury ; but, as a public officer, 
he could not privately forgive a public oflfence. 



ON ATONEMENT. 261 

Could he not then repeal the law which he had 
made ? Yes : but not with honor to the laws of the 
Medes and Persians. No expedient could be found 
to save Daniel, and therefore, the same lips that en- 
acted the law, commanded that Daniel should be cast 
into the den of lions. 

'' But why was this done ? Not because the king 
had no mercy in him, but simply because no expe- 
dient could be found which would at once preserve 
the honor of the government, and allow the exercise 
of clemency toward the offender. Daniel was cast 
into the lions' den, merely because no atonement was 
found to vindicate and to show forth the public jus- 
tice of the governor in his deliverance. Here, then, 
is an instance of mercy being withheld, merely from 
the want of an honorable ground of expressing it. 

" The other instance is that of the son of Zaleu- 
cus, king of the Locrians, mentioned by ^lian, an 
Italian historian. This king established a law against 
adultery, the penalty of which was, that the offender 
should lose both eyes. The first person found guil- 
ty of this offence was the king's own son. Zaleu- 
cus felt as a father toward his own son, but he felt 
hkewise as a king towards his government. If he, 
from blind indulgence, forgive his son, with what 
reason can he expect the law to be respected by the 
rest of his subjects ? and how will his public charac- 
ter appear in punishing any future offender ? If he 
repeal the law, he will brand his character with dis- 
honor — for selfishness^ in sacrificing the pubhc good 
of a whole community to his private feelings ; for 
weakness^ in pubhshing a law whose penalty he could 
not inflict ; and for foolishness^ in introducing a 



262 LECTURE IX. 

law, the bearings of which he had never contempla- 
ted. This would make his authority, for the future, 
a mere name. " The case was a difficult one. 
Though he was an offended governor, he had the 
compassion of a tender father. At the suggestion 
of his unbribed mercy, he employed his mind and 
wisdom to devise a measure, an expedient, through 
the medium of which he would save his son and 
magnify his law, and make it honorable. The ex- 
pedient was this : the king himself would lose one eye, 
and the offender should lose another. By this means, 
the honor of his law was preserved unsullied, and 
the clemency of hi s heart was extended to the offender. 
Every subject in the government, when he heard of 
the king's conduct, w ould feel assured that the king 
esteemed his law very highly ; and though the of- 
fender did not suffer the entire penalty, yet the clem- 
ency shown him was exercised in such a way, that 
no adulterer would ever think of escaping with im- 
punity. Every historian or reporter of the fact 
would say, that the king spared not his own eye 
that he might spare his offending child with honor. 
He would assert that this sacrifice of the king's eye, 
completely demonstrated his abhorrence of adultery, 
and his regard for the law, as effectually, as if the 
penalty had been hterally executed upon the sinner 
himself. The impression on the public mind would 
be that this expedient of the father was an atonement 
for the offence of the son, and was a just and honora- 
ble ground for pardoning him. 

" Such an expedient in the moral government of 
God, the apostles asserted the death of Christ to be. 
They preached that all men were condemned alrea- 



ON ATONEMENT. 263 

dy, — that God had thoughts of peace, and not of 
evil toward them, — that these thoughts were to be 
exercised in such a manner as not to destroy the 
law, and that the medium or expedient for doing this, 
was the sacrifice of his only Son^ as an atonement 
to public justice for the sins of men." 

In the text under consideration, the word, accord- 
ing to Drs. Coke and Clarke, should be rendered 
reconciliation, and if so, then w^e shall not find the 
word atonement any where in the New Testament. 

This circumstance, probably, has caused some 
persons to deny the doctrine entirely. But, as one 
observes, " if we deny the doctrine of atonement, we 
had better renounce the scriptures at once, for if 
we cancel this doctrine, the conduct of the old Tes- 
tament saints, in their sacrifices, appears like that 
of fools, and the service of the sanctuary is more 
like a slaughter-house than the temple of God." 

By referring to Dr. Clarke's note on Luke xviii. 
13, any one may see, however, that there is a word 
in the Greek version of the Scriptures which con- 
tains this doctrine. And any one who will take the 
pains to look into Mr. Watson's Dictionary, under 
the articles. Atonement, Expiation, Propitiation, 
ReconciHation, Redemption, and Sacrifice, will see 
that it is a New Testament and an evangelical doc- 
trine. 

In the text under consideration, the doctrine is ev- 
idently impUed : For, 1st. Here is an exhibition of 
the love of God to a fallen world ; — " God commend- 
eth his love toward us, while we were yet sinners,''^ — 
2ndly, The manner in which that love was express- 
ed., is here plainly stated ; — Christ died for usJ'^ — 



264 LECTURE IX. 

3dly, The time of this act of God's love to us is 
stated ; — " while we were yet sinners''^ — " when we 
were ewemze^."— 4thly. The effect of this expression 
of God's love is set forth, viz. reconciliation ; — 
when we were enemies we were reconciled to God by 
the death of his >So7z."— 5thly. The precise nature of 
this reconciliation is defined, viz. justification ; — " 5e- 
ing now justijied,^^ 6thly. The true cause of our re- 
conciliation, or justification, is pointed out; — by his 
blood,^^ And it is here, in this very clause, '^ justifi- 
ed by his blood ; — that we think the doctrine in ques- 
tion is contained ; for if it be true that " without 
shedding of blood there is no remission^^'^ then it is al- 
so true that " God hath set forth Christ to be a propi- 
tiation^^'' that " through faith in his blood^^^ we might 
be justified. 

This, then, is the true notion of the doctrine of 
atonement ; — Christ shed his blood to atone for our 
sins ; and through faith in his blood we obtain " the 
remission of sins that are past," and herein " God is 
just, and the justifier of him which believeth in Je- 
sus." (Heb. ix. 22—26. Rom. iii. 25, 26.) 

But though we are " reconciled" or " justified," 
though we have " received the atonement," we are 
not yet fully saved ; for the apostle says, " being 
now justified by his bloody we shall be saved from wrath 
through him ; being reconciled by his deaths we shall 
be saved by his life,''^ 

Hence it appears that the death of Christ is prop- 
erly a propitiatory sacrifice — an atonement for sin. 
By it, the guilt of Adam's transgression is removed, 
and every impediment in the way of our salvation 
is taken out of the way. By the death of Christ we 



THE ATONEMEISTT, 265 

aire tfeconciled to God ; — " God was in Christ re- 
-conciling the world unto himself, not imputing their 
former trespasses unto them." The original offence 
is atoned for, and provision is made for the pardon 
of actual transgressions. By the death of Christ 
we are saved from the imputation of Adam's sin, — 
we are no longer accounted guilty in consequence 
of his transgression. But if we have committed 
actual sins, in our own proper person, we are guil- 
ty, and can only be saved from wrath through him, 
and that only on condition of faith in his atoning 
sacrifice. 

Mr. Watson seems to think that infants are not 
born justified. But if they are not guilty, are they 
not necessarily justified ? His words are, " As to 
infants, they are not, indeed, born justified and re- 
generate." Had he said simply, " they are not 
born regenerate," and left out the word " justifi- 
ed," I cannot but think he would have been nearer 
the truth. Christ, when speaking of infants, says, 
" Of such is the kingdom of heaven." (Mark x. 14.) 
And in another place, he says to adults, " Except 
ye be converted, and become as little children^ ye 
shall not enter into the kingdom of heaven." (Matt, 
xviii. 3.) In the same paragraph, still speaking of 
infants, Mr. Watson says^ " they are all born under 
the free gift^ the effect of the righteousness of one 
which extended to all men ; and ihi^ free gift is be- 
stowed on them in order to justification of life." 
What Mr. W. means by saying " in order to justifi- 
cation of life," seems to be explained by the follow- 
ing words, — " the adjudging of the condemned to 
liveJ^ But how this differs from being justified, or 

23 



266 LECTURE IX. 

being in a state of justification, I cannot see. If ad" 
judged to live, they certainly are not condemned to 
die, and if not condemned to die, why not say they 
are justified ? For my own part, I can see no dif- 
ference between being justified and being adjudged 
to live ; and therefore conclude that infants are jus- 
tified, or cleared from the guilt of Adam's trans- 
gression, through the redemption that is in Jesus, 
who is the Lamb of God that taketh away the sin 
of the world. The condition of infants seems to 
differ so little from that of justified persons, that 
their states seem to be almost, if not perfectly, 
parallel. The justified person is not condemned, 
neither is the infant. The justified person is not 
wholly sanctified, neither is the infant. 

The true state of the case appears to be this — 
man comes into the world depraved, but not guilty. 
By natural generation, he is related to a fallen Ad- 
am, and consequently is depraved. This depravity 
is generally called original sin ; but it is rather the 
effect of original sin, than original sin itself. Ori- 
ginal sin is properly that ^' offence" of which the 
Apostle speaks in the 5th chapter of Romans, and 
our depravity is the effect of that offence. In con- 
sequence of our relation to Adam, we are all de- 
praved ; but by virtue of the redemption paid by 
Christ, we enjoy an infantile justification, until we 
become actual transgressors of God's law. But if 
Christ has taken away the imputation of Adam's 
transgression, how shall we establish the doctrine of 
" Original Sin," as it is generally called ? — how 
shall we avoid the errors of Pelagianism? — how 
shall we establish the doctrine of total depravity ? 



THE ATONEMENT. 267 

For an answer to these questions, let us appeal to 
facts, and to the word of God. 

First, then, it is a fact, that all mankind are mor- 
tal — ALL DIE ! But how is this ? No other answer 
can be given than that which is given in the word of 
God — " all have sinned." Sinned, how ? — sinned 
in Adam ! No reasonable account can be given for 
the introduction of death into the world, but on the 
ground of the original offence — the sin of Adam 1 
Secondly, it is a fact, that all mankind bring into the 
world with them the germs of moral evil. Two pas- 
sages of Holy Writ are sufficient to prove these 
two points. 1st. " By one man's disobedience many 
were made sinners." (Rom. v. 19.) 2d. " And so 
death hath passed upon all men, for all have sinned.' 
(Rom. V. 12.) 

From this fruitful source, this overflowing 
fountain of native depravity, flows all the streams 
of moral pollution that have defiled man's heart, or 
troubled the world ; and it is in consequence of this 
that man, in every condition of life, from his cradle 
to his grave, and from his birth to his death, either 
sins, or is liable to sin, in thought, word, and deed, 
every moment. Hence it becomes a question of 
vital importance, how sin may be forgiven, and the 
fountain of corruption dried up, and our moral na- 
ture so purified as to be fit for heaven. From the 
history of mankind it is evident, that all the works, 
pilgrimages, penances, ablutions, purgations, and 
torments that man can perform, invent, suffer, or en- 
dure, cannot atone for sin, or wash away human guilt ; 
it remains, therefore, if sin be taken away, it must be 
by the substitution of the innocent for the guilty. 

A breach has been made between man and bis 



268 LECTURE IX. 

Maker, by the original offence — the sin of our first 
parents. The effects of this breach is felt by all 
their posterity, in all ages, places, and circumstan- 
ces. Man cannot of himself repair this breach, or 
heal this wound, A Mediator is necessary, who 
shall lay his hand upon both — upon God the offend- 
ed, and upon man the offender. He must be one 
of equal dignity with the offended, or how shall he 
be thought worthy to negotiate a peace with Him» 
Who ever heard of a traitor making intercession 
for a murderer, or of a murderer making interces- 
sion for a robber, or for himself in his own name ? 
How then shall man atone for his own sins, or for 
those of his fellow men ? No ; a mediator is ne- 
cessary, and he must be on a level with both parties^ 
and a friend of both. He must be equal with God, 
and on a level with man. But man alone cannot 
atone for the sin of man, because there is no merit 
in any thing he can do or suffer, and God being 
wholly spiritual, cannot bleed and die ; therefore^ 
the mediator must be both God and man united in 
one person, in order to suffer meritoriously — to 
satisfy the claims of divine justice, and to procure 
pardon for the guilty. 

Such a one we have in the person of our Lord 
Jesus Christ, He was equal with the Father in 
eternity, power, and glory. Of this fact we are 
assured by the inspired testimony of holy writ. He 
is the Creator of all things, visible and invisible. He 
was with God in the beginning. He is before all 
things, and by Him all things consist. He is the 
proprietor of all things, for all things were made 
by him and for him. All souls are his by right of 



THE ATONEMENT. 269 

creation, for He is the Creator of all things. And 
He who was thus equal with God in name, attributes, 
works, rights, possessions, and all possible perfec- 
tions, " made himself of no reputation, but took 
upon him the form of a servant, and was found in 
fashion as a man, and humbled himself, and became 
obedient unto death, even the death of the cross." 
"He who was rich, for our sakes became poor, that 
w^e through his poverty might become rich." In 
these several passages of scripture, we have all that 
is necessary to demonstrate the proper divinity and 
the proper humanity of Christ, and the great work 
for which he became incarnate. He was rich, as 
God ; as man, he was poor. He was, as to his 
divine nature, equal with God ; as to his human na- 
ture, he was on a level with man, sin excepted, and 
the great object of his voluntary humility was that 
we might be rich. Nothing is more clear than that 
Christ suffered ; and it is equally clear that He, the 
just and holy One, suffered not for his own sins, but 
for the unjust, that he might bring us to God, 

A few passages of scripture, tending to show that 
Christ died for us — on our account — in our stead — 
as a substitute^ in the proper sense of those words 
and phrases, are here inserted. . 

"He was wounded ybr our transgressions; he 
was bruised for our iniquities^'' — ''for the transgres- 
sion of my people was he stricken," " When thou 
shalt make his soul an offeringfor sin,^^ " The Lord 
hath laid on him the iniquity of us all," " He bare 
the sin of many, and made intercession/or the trans- 
gressors, (Isaiah, liii. 5 — 12.) " And after three- 
score and two weeks shall Messiah be cut off, but 

23* 



270 LECTURE IX, 

not for himself.'''^ (Dan. ix. 26.) Christ himself 
testifies that, " he gave his hfe a ransom for many,^ 
(Matt, XX. 28 ;) and St. Paul declares that '* he gave 
himself a ransom for alL^^ (1 Tim. ii. 6.) The 
apostle to the Hebrews states that Jesus, who " was 
made a little lower than the angels, for the suffering 
of death, was crowned with glory and honor ; that 
he by the grace of God .should taste death for every 
man.^^ (Heb. li, 9.) The same apostle, in another 
part of this epistle, remarks, " but now, once in the 
end of the world hath he appeared, to put away sin 
by the sacrifice of himself ^^ (Heb. ix. 26.) In his 
epistle to the Romans, St. Paul asserts that " Christ 
died for the imgodly,^^ and in another place, that he 
was " delivered for our offences;'''' and in another, that 
" he died for all^ that they which live should not 
henceforth live unto themselves, but unto him that 
died for ihem,^^ St. John, in his epistles, declares 
that " He was manifested to take away our sins,'^^ and 
that " he is the propitiation /or owr sins, and not for 
ours only, but ybr the sins of the whole ivorld,^^ 

In further confirmation of the doctrine of atone- 
ment, it may be well to bear in mind, 

1. That God is our rightful sovereign ; that He 
is just and holy, as well as merciful and gracious. 

2. That he has a right to the perfect and unceas- 
ing obedience of all his creatures ; and, 

3. That they may know what is the measure of 
their obedience, he has given them a law, which, like 
himself, is spiritual, holy, just, and good. 

4. That a law is of no use, nor of any force, 
without a penalty afiixed — that God has a right to 
fix what penalty soever he please — he being the only 



THE ATONEMENT. 271 

correct judge in the case, and that whatever that 
penalty be, it must, in the nature of things, be just, 
for God can do nothing wrong. 

5. That the penahy of which we speak, is eter- 
nal death. 

6. That the honor of God, and the honor of his 
law, require one or other of two things ; either the 
death of the offender or a substitute. 

7. That the provision made for the pardon of the 
offender, if any such provision be made, must be 
such as shall magnify the law — prevent sin — secure 
obedience, and promote the honor of the offended, 
and the eternal happiness of the pardoned. 

The doctrine of atonement, we think, provides 
for all these — it acknowledges the sovereignty of 
God — it proclaims the dignity of his law — it ex- 
poses the malignity of sin — it does not lower the 
standard of obedience — it maintains the justness of 
the penalty — it secures the honor of the offended, 
and the pardon, peace, and eternal happiness of the 
offender. 

The following remarks will set this matter in a 
very clear light. " Between the character of God 
and the nature of his government, there is a close 
and striking relation. In every transaction, and in 
all the provisions for particular cases in that gov- 
ernment, we recognize the manifestation of some 
perfection, or perfections, of his nature. Not only 
are his various measures referable to his different 
perfections, but the very necessity for their adoption 
is clearly deducible, from the nature of the perfec- 
tions] to which they are to be referred. Of these 



272 LECTURE IX. 

remarks the gospel atonement furnishes ample illus- 
tration and proof. 

" The necessity of an atonement arises from the 
moral condition of men, and the relations subsist- 
ing between the holiness, justice, and mercy of God. 
If any of these attributes were absent from the di- 
vine nature, his character and government might be 
perfectly consistent with each other, without such 
an expedient. 

" If holiness were annihilated, justice, it is pre- 
sumed, could not remain. Among men, it is true, 
the practice of justice may sometimes be found, 
where holiness, perhaps, can have had no share in 
producing it. The probity and fidelity which ap- 
pear in the transactions of some persons, whose 
dispositions in other respects are evidently depra- 
ved, may be in reality a kind of dissimulation, pro- 
duced by motives of worldly interest and honor, 
while the genuine principles of justice have no place 
in their hearts. But this can never be the case with 
God. No motives derived from objects unconnect- 
ed with his own nature, can ever influence him. 
His justice is the love of what is morally right, for 
its own sake, originating in the rectitude or holiness 
of his nature. 

" Again, if justice in the divine Being were ex- 
tinct, such is the relative character of mercy, that 
it could not independently exist. If there were no 
justice, there could be, strictly speaking, no mercy. 
A deity devoid of justice, would be regardless of the 
moral conduct of his creatures, and therefore would 
feel no concern, on the ground of right and wrong, 
at least, to give them a law for the regulation of 



THE ATONEMENT. 273 

their lives. Now, if there were no law, there could 
be no transgression; if no transgression, no guilt; 
if no guilt, no desert of punishment, and therefore 
no exercise of mercy. Mercy without justice, then, 
would lose its proper character, and degenerate in- 
to a moral indifference, which would lead to an in- 
dulgent connivance at sin, and strongly indicate a 
defect of holiness, without which there could be 
neither justice nor mercy. 

" On the other hand, a deity destitute of mercy, 
adopting a mode of procedure corresponding with 
his nature, would conduct his government on the 
principles of inexorable and unmitigated justice, 
and uniformly punish transgressors according to 
their guilt. 

" From this view of the attributes referred to, it 
appears that not one of them, if existing and opera- 
ting singly, would select a mode of government in 
which the Christian atonement would be needed. 
One of them would require no atonement of any 
description ; the others would require every sinner 
to atone for his own crimes, by enduring the penalty 
deserved. But if we form our views on tliis subject 
from the representations of Scripture ; if we con- 
sider the divine perfections as existing and opera- 
ting in union and harmony, we shall perceive that 
the atonement of Christ is as necessary in the case 
which actually exists, as it would be needless in the 
cases supposed. 

u Were we to examine all the conceivable systems 
of divine administration in which the atonement 
might be consistently dispensed with, we should 
find, most probably, that every one of them would 



274 LECTURE IX. 

imply the extinction, or at least, the dormancy, of 
some of the divine perfections. Perhaps the whole 
of those conceivable systems are, as to their effect, 
resolvable into some of the following. Either, 1st, 
to take no cognizance of human actions at all ; or, 
2dly, which is nearly the same, to pardon indiscrim- 
inately all offenders, on the ground of prerogative ; 
or, 3dly, to subject every criminal to inevitable 
punishment ; or, 4thly, arbitrarily to punish some, 
and forgive others, without regard to their ciminali- 
ty ; or 5thly, to punish the most flagitious, and par- 
don the rest ; or, 6thly, to pardon transgressors 
only in case of repentance and reformation. 

" As to the first of these instances, it is presumed, 
not the boldest denier of the atonement will be dis- 
posed to give it a place in his creed. 

" As the scond scheme is, in tendency, the same 
as the first, it is liable to the same objections. Both 
of them exclude the justice of the Divine Being from 
all share in his dispensations ; and neither of them 
is calculated either to bring glory to God, or to pre- 
vent wickedness, anarchy, and wretchedness among 
men. What stronger inducement to crime could be 
offered to men, than the assurance that no penalty 
could be incurred ? 

" To punish the whole offending race, without af- 
fording them any opportunity of escape, according 
to the third scheme, would as effectually exclude the 
mercy of God from his government, as the two for- 
mer would his justice and holiness. A measure 
like this would give a most appalling display of the 
divine character. And, as the subjects of such a 
governor could have no inducements to love him. 



THE ATONEMENT. 275 

their obedience, if they tendered any, would be ex- 
torted from fear, instead of flowing spontaneously 
from the nobler principle of love. 

" Nor will the fourth instance, though exhibiting, 
in its general aspect, a mixture of justice and mer- 
cy, be exempted, when impartially considered, from 
a charge as severe as those preferred against the 
preceding systems. For though, in the arbitrary 
and irrespective punishment of some, and forgivness 
of others, justice and mercy would both be brought 
into exercise, in reference to mankind, as a whole 
race, yet their exercise would never be combined in 
any single act, nor in reference to any single indi- 
vidual. The treatment of one part of mankind 
would be all justice, and of the other part all mer- 
cy. To the honor of the divine rectitude, it is said 
in scripture, that God is no respecter of persons. 
This impartiality forms certainly an important 
branch of his justice ; and hence the hypothesis 
which supposes this principle thus excluded from 
the conduct of the deity, supposes that, at least, a 
partial violation of justice is exhibited in the whole 
of his government. Beside, what ends worthy of 
his wisdom could be answered by such a method ? 
It would have no tendency whatever, either to pro- 
mote virtue, or prevent vice. The fate of the suf- 
ferers depending not on their own actions, but upon 
the mere will of their Maker, their lives could not be 
exemplary ; and it would be to them a question of 
no importance, whether, in future, they were right- 
eous or wicked, 

" In the fifth instance, it is true, we perceive some- 
thing like an approximation to just and rational gov- 



276 LECTURE IX. 

ernment. To hold up, as monuments of justice, the 
deeply criminal, would, in some degree, be calcula- 
ted to awe the wicked. And to spare the less guil- 
ty, would bear some resemblance to that exercise of 
regal prerogative by which a human governor averts 
the penal stroke from those whose crimes have been 
attended by extenuating circumstances. But still 
this system is far from possessing the perfection to be 
expected from infinite wisdom. It is here implied, 
that there is in human crimes, on account of their 
number or enormity, a difference of demerit. Some 
are supposed to be venial, others unpardonable. 
Now, this distinction must be defined according to 
some established rule ; and this rule must either be 
published to mankind, or be kept a secret in the 
mind of the Deity. If it were published to mankind, 
they would have no restraint whatever, from the 
commission of what might be called minor sins* 
They would know, that, to a certain extent, they 
might sin with impunity ; and, till the measure of 
their iniquity were full, they would feel no appre- 
hension of danger. But their presumption of safe- 
ty, would induce them to indulge in habits which 
would give an increasing acceleration to their pro- 
gress in vice, till, by a kind of necessity of their 
own imposing, they would, in ten thousand instan- 
ces, be carried beyond the bounds of safety before 
they were aware. 

" If, on the other hand, this rule were kept a 
a secret in the mind of the Deity, mankind would 
consequently judge of their state according to the 
most probable rule which themselves could devise. 
Accustomed to estimate every thing comparatively, 



w 



TTHE ATONEMENT. 277 

^len would compare themselves with others. In 
proportion, therefore, as public morals degenerated, 
tlie standard of character would be altered in favor 
of vice ; and no man would think himself wicked, 
so long as he conceived that others more wicked 
could be found. That universal selfish prejudice, 
too, which ever exerts its influence to soften a per- 
son's verdict upon his own character, would whis- 
per peace under all circumstances. 

" We come now to consider the last of the cases 
supposed, which is certainly more plausible than any 
of the rest ; and, as it is the only one, perhaps, for 
w^hich any sensible and well-informed person will 
contend, it demands a more serious consideration. 
In this instance, we must confess, there is, in sev- 
eral respects, an accordance with, what we believe 
to be, truth. That repentance is necessary, and 
that none but the penitent can be pardoned, are 
doctrines perfectly scriptural, and fully calculated ta 
suppress every false hope of salvation in those who 
are not heartily renouncing sin. But though this is, 
perhaps, the best system which human wisdom could 
devise, it is not, we conceive, the best that is possi- 
ble, since it is not the system which appears to be 
revealed in the gospel. Between this system and 
the system of the gospel, let us, however, institute an 
impartial comparison, and then it will at once be 
seen on which side the excellence lies, and whether 
of the two appears most worthy of the ever blessed 
God. 

" While the former system shows mercy, it does 
not sufficiently support the dignity, the awfulness 
and the claims of justice. Repentance is the only 

24 



278 LECTURE IX. 

condition required, on the part of any one, in order 
to his forgiveness. It must, therefore, be consider^ 
ed as being either an equivalent to full obedience^ 
or an atonement for crime ; if not, the claims of jus- 
tice, as to the time spent in wickedness, are totally 
set aside. 

" If, in opposition to this assumption, it should be 
said, that the Divine Being acts simply in reference 
to the general welfare of his creatures, and that^ 
therefore, if that object be accomplished, it is mere 
trifling to talk about the claims of this or that per- 
fection ; we reply, the requirement of repentance 
only, as the condition of pardon, is not calcula- 
ted to answer the end proposed. Never will the 
mind be influenced to moral propriety, on which 
happiness is allowed to depend, unless it be deeply 
impressed with the importance of obedience, and 
the evil of transgression. But in this system there 
is nothing to produce such an impression. What 
real importance can there be in obedience, if a total 
defalcation in the discharge of duty for a long se- 
ries of years can be passed by without notice, if 
the defaulter only repent ? Or what can there be 
odious in the nature, or very dreadful in the conse- 
quences of sin, if all the evil can be averted by re- 
pentance ? 

" Beside, how can even the Divine veracity be 
raised above suspicion, if God, in the very act of 
justifying the ungodly, be not unequivocally declar- 
ed to be just ? Might not the sinner reason with 
himself thus ? Surely the principles of justice, in 
general, must be, in the estimation of God, as impor- 
tant and indispensable as the principles of truth, 



THE ATONEMENT, 279 

which form but a part of justice. If, then, justice 
has been so far relaxed that pardon is offered to the 
penitent, without the adoption of any method in 
which the demands of justice are sufficiently recog- 
nized and asserted, may it not also be so far relax- 
ed, that ultimately even the impenitent may either 
entirely, or in part, escape the punishment denoun- 
ced against them ? The moral influence of a sys- 
tem, from which such inferences are deducible, must 
be too feeble to promote the obedience, the order, 
and the happiness of mankind. 

" From all these defects, the system, embracing 
the atonement, is free. While mercy is exercised 
to the sinner, justice is preserved inviolate, as far as 
its moral influence in the divine government is con- 
cerned. The importance of obedience, and the 
heinousness of sin, are exhibited in the most strik- 
ing and influential manner. The violation of God's 
law is never forgiven without a full recognition, both 
on the part of God and men, of the indispensable re- 
quirements of justice. In addition to repentance 
toward God, the gospel requires faith in our Lord 
Jesus Christ, This is an act emphatically expres- 
sive of the great obligations of man, the deep de- 
merit of his sin, and the terrible degree of misery 
he has justly incurred. The humble penitent comes 
to the throne of grace, and, with his eyes streaming 
with tears of godly sorrow for his past conduct, he 
pours forth his confessions and supplications to 
God. He beholds the Lamb of God that taketh 
away the sin of the world, and O, how the sight 
aflfects his heart. He sees the well-beloved Son of 
God, by his Father's gracious appointment, and his 



280 LECTURE IX, 

own voluntary choice, made a sacrifice for smner^^^ 
and his mind is filled with self-abhorrence for his 
sin, with awe at the justice, and astonishment at the 
love, of the Supreme Being. The sorrows of the 
Saviour through life, his agony in the garden, and 
his tortures and death upon Calvary, when connect- 
with the immaculate purity and illustrious dignity 
of the sufferer, assume an infinite and awful signifi- 
cancy. He views them as being not only the meri- 
torious cause of the sinner's salvation, but also as a 
representation in specimen, of the dreadful misery 
which, but for the Saviour's interposition, would in- 
evitably have proved his fate. He, therefore, while 
pleading for mercy, lays his hand of faith upon this 
vicarious sufferer, and confesses that his sins have 
deserved a punishment as great as that sustained by 
his substitute, with all the augmentation derived 
from the infinite dignity and worthiness of his per- 
son. While contemplating the peculiar death of 
Christ, discoveries the most interesting, and calcu- 
lated to influence his heart and conduct, open to his 
view. In that death, he discovers a manifestation 
of the wisdom of God. How admirably has he adapt- 
ed his means to the circumstances of his creatures, 
and the purposes of his government. In that death 
he discovers an expression of the goodness of God, 
Such, it is seen, was his regard for mankind, that 
he was willing to make the greatest possible sacri- 
fice, in order that they might receive the greatest 
possible blessings. While a believer properly con- 
siders this fact, how can he remain insensible of his 
obligations, or unmoved to grateful obedience by so 
much kindness ? In that death be discovers a dis- 



THE ATONEMENT. 281 

play of the justice of God. So important, and inde- 
feasible, it appears, are its rights, that mercy could 
not be extended to sinners without the death of a 
suitable substitute. Is it possible for a person, un- 
der the impression of such a view of divine justice, 
to disregard its imperative demands, and to live in 
opposition to its precepts ? He dare not expose 
himself to the consequences. God has threatened 
that tribulation and anguish shall fall upon every 
soul of man that doeth evil, and in the death of 
Christ, the believer discovers a striking pledge of 
the veracity of God, He sees that this perfection 
must engage him to execute every purpose declared 
to mankind. Aware that there remaineth no more 
sacrifice for sin, and that, therefore, the gospel dis- 
pensation is the last and the only expedient of mer- 
cy, he knows that if he should trample under foot 
the blood of the covenant, there would remain to 
him nothing but a fearful looking-for of judgment and 
fiery indignation, which shall devour the adversary. 
For if God spared not his Own Son, hut freely deliv- 
ered him up for us all, to render our salvation possible, 
how shall he spare the wicked rebel, hy whom his mercy 
is finally slighted, and his justice defied ? 

" From this comparative view of the different sys- 
tems which, under the existing circumstances of 
mankind, are possible, we perceive that the system 
distinguished by the atonement, is the only one that 
gives a full display of the Divine character, and that 
furnishes sufficient motives for the obedience of 
men. It is the only system in which the glory of 
God is not eclipsed ; the only one in which his per- 
fections appear in harmonious exercise. In every 
24* 



282 LECTURE IX, 

Other we discover something unworthy of some at- 
tribute of the Deity. But in this, each of his per- 
fections shines forth in all its splendor, and the com- 
mingling rays of the whole, form around his char- 
acter a halo of glory, which cannot fail to strike 
with astonishment, dispose to adoration, and prompt 
to obedience, the mind of every true believer^ As 
the name of Jesus Christ, then, is the only name giv- 
en among men, whereby we must be saved, let it be 
our wisdom here^ with all our hearts, to embrace 
him, that it may be our happiness hereafter to behold 
his face in glory, and mingle with the spirits of just 
men made perfect, to swell the grateful chorus, 
' Worthy is the Lamb that was slain, and hath re- 
deemed us to God by his blood, to receive riches,- 
and wisdom, and strength, and honor, and glory,, 
and blessing, for ever and ever.' "* 

" The doctrine of vicarious punishment, or atone- 
ment for sin, may be traced to the general sense of 
mankind, and the tradition of all ages. The Brah- 
minical philosophers of India, and the ancient Dru- 
ids of Northern Europe, nations the most remote 
from each other, concurred in this sentiment. It is 
well known to every one who has the least acquaint- 
ance with the mythology of the heathens^ how 
strongly and universally they retained the tradition 
of an atonement or expiation for sin, although they 
expected it from a false object and wrong means. 
Hence the origin of human sacrifices, a dreadful 
perversion of the primeval worship, leading to the 
most sanguinary cruelty, of which instances are re- 

* Imperial Magazine, for Nov. 1829'. 



THE ATONEMENT. 283 

corded among all nations, and of which the history 
of modern heathens confirms the statements of an- 
cient historians. Thus we have at once strong 
proofs of the antiquity of sacrifice ; while the per- 
version of it shows the depravity of the race of 
man, and his need of a Mediator." (^Clarke on 2d 
Kings, xvii. 41, and Luke xviii. 13.) 

" Without shedding of blood there is no remis- 
sion, was the loud and constant cry of the whole 
Levitical economy, but the spirit of infidelity which 
prompts some men to reject the revelation of God 
altogether, has led others, while they professed to 
receive that revelation with gratitude and humility, 
to deny and explain away its peculiar and distin- 
guishing truths. And hence the evangelical doc- 
trine of atonement for sin by the death of Christ, 
notwithstanding the glory which it reflects upon the 
divine character and government, and the great and 
endless comfort which it brings to the penitent sin- 
ner, has been strenuously opposed ; and all the arts 
of metaphysical reasoning, and verbal criticism, 
have been resorted to, for the purpose of persua- 
ding mankind that there is no more atoning virtue in 
the blood of Christ than in their own tears. Errors 
on this subject are likely to lead to the most fatal 
results, for if those who deny the Lord that bought 
THEM, bring upon themselves swift destruction, and 
if the grand condition of our personal justification 
before God, be faith in the blood of Christ, as the 
apostle states, (Rom. iii. 25,) those who regard that 
blood as a common thing, are left in a situation, the 
peril of which no language can fully describe.'* 
{Rev, T, Jackson,) 



284 LECTURE IX. 

But if the doctrine of atonement be a scriptural 
doctrine, as it surely is, then how firm is the hope 
of the christian! Well might the Apostle say, 
" Christ is all /" All who have committed their 
cause to him, have proved him to be faithful to his 
word ; his mercy has lightened upon them accord- 
ing to their trust in him. All believers unite in 
proclaiming Him to be " the help of the helpless — 
the hope of the hopeless — the health of the sick — 
the strength of the weak — the riches of the poor 
— the peace of the disquieted — the comfort of the 
afflicted — the light of those that sit in darkness — 
the companion of the desolate — the friend of the 
friendless — the way of the bewildered — the wisdom 
of the foolish — the righteousness of the ungodly — 
the sanctification of the unholy— the redemption of 
the captives — the joy of mourners — the glory of 
the infamous, and the salvation of the lost /" To 
Him be glory, for ever and ever, Amen. 

For further illustration of this all-important sub- 
ject, the reader is respectfully referred to Mr. Wat- 
son's Theological Institutes, and Biblical and Theo- 
logical Dictionary — to Dr. A. Clarke's Sermons — 
to a Sermon by the Rev. R. Hall on Isaiah liii. 8. 
— to Dr. Bates' Harmony of the Divine Attributes,, 
and especially to a work by T, W. Jenkyn, 



THE ATONEMENT, 285 

THE PIOUS MUTE. 

The following interesting, instructive, and authentic narrative, taken 
from the Glasgow Monthly Visitor, affords a beautiful and con- 
vincing argument in support of the Christian doctrine of Atone« 
ment. The account was furnished by his teacher. 

" John B was deaf and dumb. His parents 

were poor, and had no means of affording him any 
instruction. He was brought to me by a Httle com- 
panion, also deaf and dumb, in October, 1823, He 
was then more than eleven years old, but looked 
scarcely nine. 

" He had been taught to bow down before a cruci- 
fix, and to pictures and images ; but he saw they 
were made of wood and paper, and of course he 
paid them no real honor ; nor as yet had any idea 
entered his mind of the existence of a Supreme 
Being. In proof of this, one of the first ques- 
tions that he contrived to put to me was, whether I 
had made the sun and moon. 

" It would be impossible to trace all the steps by 
which I was enabled to convey to him the grand 
truth, that there existed One, far above, out of his 
sight, more glorious than the orb of day, who made 
that orb, and all the objects on which he so delight- 
ed to gaze — the starry heavens — the rivers— the 
hills and vales — the green grass, and all that walked 
upon it — the birds, and the butterflies — the gliding 
fish, and all that people the universe. It was when 
he first laid hold on this reality, that his mind seem- 
ed to be truly born ; it evidently filled the vacuum in 
his spirit, threw a sunshine over all his contempla- 
tions ; and I have no hesitation in saying, he valued 



286 LECTURE IX. 

every enjoyment, even down to the most ordinary com- 
fort and convenience of life, more as the gift of his 
Creator, than because of the personal gratification 
which he derived from it. 

" But still my dumb boy was only an amiable Deist, 
in his comprehension of the divine nature ; and I 
was w^ell aware he might thus live and die, and per- 
ish everlastingly, for lack of saving knowledge. 
He had, hitherto, no conviction of his own sinful- 
ness ; to the need, the offices, and the name of a 
Saviour, he was a stranger ; and before he had ac- 
quired sufficient skill in language to express or to 
comprehend the shortest sentence, I was alarmed 
by seeing in him symptoms of severe illness, at a 
time when typhus fever was raging around us. 

" I now saw that not a day was to be lost in giving 
him the gospel — the message of reconciliation 
through the atoning blood of our crucified Re- 
deemer. In stating the manner in which I did this, 
I am actuated less by the expectation of its being 
found generally practicable, than by an anxious de- 
sire to give glory to God for so extraordinary an 
instance of his divine power, and to show what 
encouragements await the weakest, who may betake 
themselves to such a task, carrying along with them, 
through every stage of their progress, an abiding 
conviction that they are but instruments in a far 
mightier hand— that the Vfork is not theirs, but 
God's. 

" The way to this memorable conversion was 
opened, while I was secretly praying that the Lord 
would point it out, by John expressing some curi- 
osity as to what became of people whom he had 



THE ATONEMENT. 287 

seen carried to their burial. He signified that their 
eyes were shut very close ; and wished to know 
if they would ever open them again. Upon this I 
threw down my needle-work, and bespeaking by a 
sign his most serious attention, I sketched upon a 
paper a crowd of persons of all ages, and near 
them a large pit, with flames issuing from it. I told 
him that the crowd contained him, myself, and every 
body ; that all were bad ; that God was angry, and 
that all must be cast into that fiery gulf. He exhib- 
ited great dismay, and anxiously looked for further 
explanation. I then drew a single figure, who came, 
I told him, from heaven, being God's Son ; that he 
besought his Father not to throw those people that 
should embrace him, into the fire ; that to secure 
this, he» consented to be nailed to a cross ; and that 
when his head dropped in death, the pit was shut 
up, and his believing people were saved. It may 
well be supposed that I greatly doubted the possibili- 
ty that such a representation, explained only by 
signs, should convey any clear idea to the boy's 
mind ; but it is God's will by the foolishness of 
preaching to save them that believe ; and I had 
immediate proof of His assisting power ; for John, 
after a pause of wonder, started an objection most 
delightful to me, inasmuch as it proved that he had 
laid hold on the true idea of substitution. He ob- 
served that the sufferer on the cross was but one ; 
that the ransomed crowd were many, very many ; 
and he signified he was in doubt whether God would 
be satisfied with the exchange. The Lord still 
helped me. I took off my ring, laying it by itself 
on the table, and then breaking the leaves and stalks 



288 LECTURE IX» 

i>f some decayed flowers into many pieces, I heaped 
them near it, asking with a smile which he would have ; 
the one piece of gold, or the many withered frag- 
ments ? Never shall I forget his look, the beautiful, the 
brilliant look of sudden apprehension, the laugh of 
delight, the repeated clapping of his hands ; while 
he declared, by animated signs, that the single piece 
of gold was better than a room full of old flowers ; 
that the former was like him on the cross ; the latter 
like men, women, and children ; and he spelled most 
exultingly, 'One ! One!' Then, with his countenance 
softening into the loveliest expression of grateful rev- 
erence, he looked up, saying, ' Good, Good, One ;' 
and ran for the letters to spell his name. That 
adorable name, which is above every name, that 
name at which every knee shall bow, I taught him 
to spell; and then told him how Jesus was laid in 
the grave ; how on the third morning he burst its 
bars ; how he rose to the Father ; and that he 
would raise us from the dead in like manner ; I 
also assured him that Jesus Christ could see and 
hear us always ; that we might talk with him con- 
stantly, and be with him hereafter in heaven. I 
should have remarked, that when showing John the 
pit of flames, I paused to convince him that he for 
one had made God angry, which he freely confess- 
ed by means of sorrowful looks and gestures, and 
not the slightest objection did he make to the jus- 
tice of the dreadful sentence. This struck me the 
more, because he was exceedingly jealous of his 
own rights and reputation, never resting for a mo- 
ment under any supposed invasion of either ; yet 
lie had nothing to reply against God ; he tacitly ac- 



THE ATONEMENT. 289 

knowledged his guiltiness ; and it was a glorious 
proof of the efficacy of divine teaching, that he 
never once appeared to question the love of God in 
delivering up his Son to a cruel death. I saw with 
unutterable joy that my poor boy received Jesus 
Christ as his Saviour ; and never, from that happy 
hour to the moment of his death, did he seem to 
doubt his interest in the Atonement. 



25 



LECTURE X 



ON THE DIVINITY OF CHRIST. 

" In the beginning was the Word, and the Word 
was with God, and the Word was God, And the 
Word was made flesh, and dwelt among us, {and we 
beheld his glory, the glory as of the only begotten of 
the Father,^ full of grace and truth,^^ " That all 
men should honor the Son, even as they honor the 
Father:'— ^o\m\. I, 14, and v. 23. 

If we would form correct views of the character 
of Christ, we must be guided by the unerring word 
of God. For as the world by wisdom knew not 
God, and as by searching we cannot find out the 
Almighty to perfection, so it is impossible to decide 
in this important controversy, (respecting the cha- 
racter of Christ,) without having recourse to this 
infallible guide. If we appeal to human opinions 
respecting Christ, we shall find them to be as erro- 
neous as they are discordant. Some men have de- 
nied his existence ; others have deemed him an im- 
poster ; others have been struck with admiration 
of his character as a man ; others have considered 
him a super-human being, and others super-angelic, 
but no farther. 



DIVINITY OF CHRIST. 291 

'• The real appeal of every mind, duly sensible of 
its own weakness, must, after all, be to what it finds 
expressly written in the word of God ; and we 
have no hesitation in asserting, that we do find the 
doctrine now alluded to stated in this sacred record, 
with a decision and clearness of expression, which, 
if we admit the authenticity of the various passa- 
ges in which it occurs, is at once decisive of the 
fact in question." — (^Shuttleworth,) 

The words of our text are an epitome of the 
whole testimony of divine revelation on this sub- 
ject. The personality of Jesus Christ, as distinct 
from the Father, is set forth in these words : " He 
was with God." His equality with the Father is ex- 
pressed in these words : " He was God." His eter- 
nity is clearly intimated in these words : " In the 
beginning was the Word ;" for whatever may be the 
meaning of the phrase, " in the beginning," even if 
we carry it back to the beginning of time, or to 
millions of ages before the creation of men or an- 
gels, still the position is true. He existed then, for 
he was in the beginning, and consequently was be- 
fore all worlds, even from all eternity, 

'' The Evangehst does not say that his existence 
commenced at the beginning, but that in the begin- 
ning he was. The imperfect tense of the verb ' to 
be,' which is here used, evidently denotes his exist- 
ence antecedently to the beginning ; and in a com- 
prehensive expression like this before us, we cannot 
conceive how the antecedent existence of Deity 
could be more fully expressed, if the writer had di- 
rected our views to the eternity of God. 

" It is of little consequence where we fix the pe- 



292 LECTURE X. 

riod of the beginning. If we fix it at the creation 
of man, this Word then was : if we fix it at the 
commencement of time, this Word then was : and if 
we carry back our views to the commencement of 
angehc existence, the same conclusion will follow ; 
for in either case, ' in the beginning was the word.' 
Now that which was in existence at the beginning, 
and that which existed antecedently to the begin- 
ning, must have been without a beginning ; and that 
which was without a beginning must be eternal; 
and a being who is eternal must be God. 

" The same Apostle adds, ' the word was with God,^ 
These words, when taken in their connexion with 
what precedes and follows, can have no meaning, 
unless we admit that he was one with him in es- 
sence ; for without this we must admit two distinct 
essences ; and two distinct essences will constitute 
a plurality of necessardy existent beings, which is 
absolutely impossible. To admit a plurality, is to 
admit that all beside one are unnecessary, because 
one must contain every possible perfection. Now 
that being whose existence is unnecessary, cannot 
exist necessarily, and that which does not exist ne- 
cessarily, cannot thus be with God. If, therefore, the 
Word was with God, the Word must have been 
with him in essence, in eternity, in council, in na- 
ture ; and the person who has co-existed with Deity 
and eternity, in any way whatever, must be God. 

" It may perhaps be objected, that ' To be with 
God, will not infer a sameness of nature, because 
angels exist with God without being divine.' That 
angels, and the spirits of just men made perfect, are 
with God in a subordinate sense, is not to be 
doubted. But this will not reach the comprehen- 



DIVINITY OF CHRIST. 293 

sive import of the expression before us. We must 
not forget that this Word who was with God, was 
in existence antecedently to the beginning. It 
therefore follows, that he was with God before any 
commencement of created existence ; and conse- 
quently he was with God in eternity. Now no per- 
son can be with God in eternity, or before all com- 
mencement of existence, without partaking of the 
divine essence, and he who is one with God in es- 
sence, must be God, 

" This is a conclusion which perfectly coincides 
with the next expression, for the same Apostle fur- 
ther informs us, not only that the Word was in the 
beginning, and was with God, but that the Word 
actually ' was GodJ^ No words can be more ex- 
pressive than those before us. No comment can 
render them more evident. For he who ' was God,'' 
must have some attribute of God, and he who has 
one attribute, must have every attribute ; because 
the divine attributes are incapable of a separation. 
He also who ' was God,^ still is God, and must con- 
tinue God forever ; because the divine nature is in- 
capable of a transfer, or of a termination." — (^Rev» 
S, Drew,) 

The proper divinity of Christ is a point so easily 
proved by the scriptures, that it is only necessary 
to quote a few passages out of many, to set the 
matter in the clearest hght. In the following he is 
called God ; not a gody as Moses was a god to 
Pharaoh, and as magistrates are called gods ; but 
in the same sense that the Father Almighty is called 
God. "Of whom as concerning the flesh Christ 
came, who is over all, God blessed forever." " He 

25* 



294 LECTURE X. 

that built all things is God." " Unto the Son he 
saith, thy throne, O God, is for ever and ever." In 
St. Paul's 1st epistle to Timothy, and in his epistle 
to Titus, he is called, " God our Saviour." In the 
1st epistle to Timothy, he is called "the living 
God," and " God manifested in the flesh." In Ti- 
tus he is called " the great God." In Isaiah, " the 
mighty God." In Timothy, " the only v^ise God," 
and in Matthew, " Emmanuel," or " God with us." 
It is needless here to state that the names,, attri- 
butes^ and works, of God, belong to Christ in the 
same sense as they do to the Father Almighty, but 
this may be said without fear of contradiction, that 
the same lofty claims for the divinity of Christ are 
made by the writers of the New Testament as for 
the divinity of the Father by the writers of the 
Old. The author of the 78th Psalm informs us 
that the Israelites in the desert tempted God by 
asking meat for their lust, and St. Paul tells us, 
when speaking of the same circumstance, that they 
tempted Christ — hence it follows, if they tempted 
Christ, that Christ is God. In the same Psalm the 
writer says of the Israelites, " God was their Rock," 
and in the same epistle Paul says, " that Rock was 
Christ." There is, perhaps, no better way of pro- 
ving the divinity of Christ, than by comparing cer- 
tain passages in the Old Testament with their pa- 
rallel passages in the New, in which it will be found 
impossible to reconcile the one with the other, on 
any other ground than by admitting the doctrine in 
question : as for example, in Deut. x. 17. Moses 
says, " The Lord your God is God of gods, and 
Lord of lords:" In Psalm xcv. 3, David says, 



DIVINITY OF CHRIST. 295 

" He is a great God, and a great King above all 
gods." This is said of God the Father. — What 
follows is said of Christ : " He is Lord of lords 
and King of kings. Rev. xvii. 14. In Isaiah, xiv, 
6, Jehovah says, " I am the first and the last," and 
in Rev, i. 17, Christ makes use of the very same 
words in reference to himself ; and in the 8th verse 
of the same chapter he fsays, " I am Alpha and 
Omega, the beginning and the ending, which is, and 
which was, and which is to come, the Almighty." 
Hence it follows, he is God. The prophet Isaiah, 
in the 40th chapter says, " The voice of him that 
crieth in the wilderness, prepare ye the way of the 
Lord, make straight in the desert a highway for our 
God." Now let us compare this passage with two 
in the Evangelists, and see to whom they apply it. 
" This is he," says St. Matthew, " spoken of by the 
prophet Esaias, saying, the voice of one crying in 
the wilderness, prepare ye the way of the Lord." 
Here St. Matthew applies the words of the prophet 
to John the Baptist, who was to prepare the way of 
the Lord, and to make straight in the desert a high- 
way for the God of Israel. St. Luke does the 
same. Speaking of the Baptist, he says, " Many 
of the children of Israel shall he turn to the Lord 
their God." Here it is evident that the Lord God 
of the prophet, is no other than Christ ; for imme- 
diately after the words, " the Lord their God," St. 
Luke adds, " And he shall go before Him, to make 
ready a people prepared for the Lord." 

The Prophets Isaiah and Hosea repeatedly and 
most unequivocally state that Jehovah is God, and 
beside him there is no Saviour. (See Isa. xhii, 11, 



296 LECTURE X. 

and xlv. 15 — 22 : and Hosea xiii. 4.) and St. Peter 
most explicitly asserts, (Acts iv. 12,) that there is sal- 
vation in no other than in Jesus Christ, from which 
it follows, most conclusively, that if Christ be the 
only Saviour of sinful men, and there be no other 
Saviour than the God of the prophets, that Christ is 
God. The Lord Jehovah, by the prophet Zechari- 
ah, says, " I will pour upon the house of David the 
spirit of grace and supplication, and they shall look 
upon ME whom they have pierced," and St. John 
quoting this very passage, applies it to Christ, which 
proves that the Lord Jehovah, spoken of by the 
prophet, and the Saviour spoken of by the Evan- 
gelist, are one. 

Is the Father called God ? so is the Son ; John 
XX. 28. Is the Father Alpha and Omega ? so is the 
Son ; Rev. i. 8. Is the Father called Jehovah ? so 
is the Son ; Jer. xxiii. 6 ; Hos. i. 7. Is the Father 
Eternal ? so is the Son ; Isa. ix. 6 ; Micah v. 2 ; 
Matt, ii, 6, Is the Father Almighty ? so is the Son ; 
Heb. i. 3, 8 ; Rev. i. 8. Is the Father Omnipresent ? so 
is the Son ; Matt, xviii. 20. Is the Father Omnis- 
cient ? so is the Son ; John ii. 24 ; xxi. 17. Is the Father 
Omnipotent? so is the Son ; Johni. 3 ; Col, i. 16, 
Doth the Father preserve all things ? so doth the 
Son ; Heb. i. 3 ; Col. i. 17. Doth the Father for- 
give sins ? so doth the Son ; Matt. ix. 6 ; Luke v. 
20. Is the Father a Spirit, and to be worshipped in 
spirit and in truth ? so is the Son ; 1 Cor. xv. 45 ; 
2 Cor. iii. 17 ; Heb. i. 6, Is the Father to be hon- 
ored ? so is the Son ; John v, 23." {Bp. Beveridge,) 

When we consider the names given to Christ, the 
attributes possessed by him, and the actions per- 
formed by him, and the worship paid to him on earth 



DIVINITY OF CHRIST. 297 

and in heaven, how is it possible to avoid the con- 
clusion that he is God ? But if any thing can 
strengthen the arguments already adduced, it is the 
absurdity of the contrary supposition. Suppose we 
say that he is a created being, then it follows that he 
must have had a Creator, and a beginning, for crea- 
tion implies an act, and an agent, and time in which 
that act was performed, as also, time before that 
act was performed. If, then, Christ be a created be- 
ing, he was created in time, and cannot be eternal. 
But this is contrary to the plain testimony of scrip- 
ture, and therefore the supposition is not admissi- 
ble. The plain letter of scripture must, therefore, 
be our guide. Admit that he is a created being, 
then it follows that he created himself, "for by him 
all things were created, that are in heaven, and in 
earth, visible and invisible." Col, i. 16. There is 
no absurdity, however, in supposing that his human 
nature was created, and created by himself. But his 
divine nature is without beginning, and it is always 
in reference to this that we say, He is God. Ad- 
mit that he is a created being, then it follows that he 
is a dependent being. But if he be a dependent be- 
ing, how can he " uphold all things ;" how can he be 
" before all things ;" how can he be " over all, God 
blessed for ever,'-' As to his human nature, he may 
be dependent, or, more properly, his human nature 
may be dependent on the Divine nature, and in this 
sense, he may be said to do not his own will, but 
the will of him that sent him. As man, he might 
with propriety pray to the Father, and say " My 



298 LECTURE X» 

Father is greater than I."* As man, suffering, and 
dying, he might say, with great propriety, " not 
my will but thine be done," and, " Father, into thy 
hands I commend my spirit," But, as to his divine 
nature, we shall always find that he claimed equality 
with the Father, in eternity, power and glory. 

If nothing more than man, or that which was vis- 
ible and tangible, how can he be the " image of the 
invisible God" — " the express image of his person," 
" whom no man hath seen nor can see ?" Col. i. 
15; Heb. i. 3 ; 1 Tim. vi. 16. If inferior to the 
Father, how can the fulness of the Godhead reside 
in him ? How can he possess all power, both in 
heaven and earth, if he be not equal with the Fa- 
ther ? If nothing more than a created being, how 
can he be a fit object of worship, of trust, and of 
confidence in the dying hour ? If a created being, 
for aught we know, he may be peccable, and mu- 
table, and hable to death, how then can he be 
" the same yesterday, to-day and for ever ?" 

If Christ be nothing more than man, then all those 
Gentiles that trust in him, are accursed of God, for 
it is said by the prophet Jeremiah, ch. xvii. 5, 
" Cursed be the man that trusteth in man," and Isai- 
ah, Matthew and Paul, all testify that " in his name 
shall the Gentiles trust." Isa. xi. 10 ; Matt. xii. 21 ; 
Rom. XV. 12. Now, as the prophet Jeremiah has 
shown that whoever trusteth in man is accursed, it 
follows that all who trust in Christ for salvation, 
will not only be disappointed of their hopes, but 
punished for their folly, for trusting in him, if he be 

* It is never said in scripture of the Holy Ghost, that the Father is 
greater than he ! 



DIVINITY OF CHRIST. 299 

not God ; but how does this agree with his own 
declaration, " He that beheveth shall be saved ?" 

The New Testament writers assure us that those 
who believe in Christ, (^trust in him for salvatioii,) 
" are justified from all things, from which they could 
not be by the law of Moses." And the Old Testa- 
ment writers tell us, that, " in the Lord all the seed 
of Israel shall be justified." David and the proph- 
ets tell us that the Lord God blotteth out sin, and 
forgiveth iniquity ; and the New Testament writers 
tell us that this is the work of Christ. Col. iii, 13. 
The language of the Old Testament is, " Let Is- 
rael hope in the Lord ; for with the Lord there is 
mercy, and with him there is plenteous redemption : 
and he shall redeem Israel from all his iniquities," 
Psalm cxxx, 7, 8. And St. Paul, with equal fervor 
and piety, says, " Looking for that blessed hope, 
and the glorious appearing of the Great God, and 
our Saviour Jesus Christ, who gave himself for us, 
that he might redeem us from all iniquity," Titus ii. 
14. Now, as there is no need of two Redeemers, it 
follows, either that St. Paul is guilty of a most griev- 
ous absurdity, by encouraging believers to hope in 
Christ, or, else, he who gave himself to redeem us 
from all iniquit}^, is the gheat, the everlasting 
God ! In fact, if Christ be not God, the Jews are 
in a much more enviable and hopeful condition than 
Christians, for their God is fully able to save them, 
while Christians, by trusting in Christ, (^if he be not 
God,) are the subjects of a most awful delusion — 
for "cursed be the man that putteth his trust in 
man.^^ 

By comparing Isaiah vi. 8, with John xii, 38 — 41, 



300 LECTURE X. 

we learn that Jesus Christ is one of those Di- 
vine persons who said, " Whom shall I send, and 
who will go for us ?" So, also, by collating what 
St. Paul says in the first chapter of Hebrews, with 
what David says in the forty-fifth Psalm, we learn 
that Christ is God ; " But unto the Son he saith, 
Thy throne, O God, is for ever and ever." The 
same may be observed between a passage in the 
102d Psalm, and a paragraph in the 1st of Hebrews. 
The Psalmist, addressing himself to God, says, 
" Of old hast thou laid the foundation of the earth, 
and the heavens are the work of thy hands. They 
shall perish, but thou shalt endure : yea, all of them 
shall wax old like a garment ; as a vesture shalt thou 
change them, and they shalt be changed : But thou 
art the same, and thy years shall have no end." 
The Apostle applies all this to Christ. The same 
may be remarked between a passage in Micah v. 2, 
and Matt, ii, 6. The words of the prophet are, — 
" But thou Bethlehem Ephratah, though thou be 
little among the thousands of Judah, yet out of thee 
shall he come forth unto me that is to be the ruler 
in Israel : whose goings forth have been from old, 
from everlasting," 

" This prophecy," says Mr. Watson, " is, per- 
haps, the most important single prophecy in all the 
Old Testament, and the most comprehensive re- 
specting the personal character of the Messiah, and 
his successive manifestations to the world. It 
crowns the whole chain of predictions respecting 
the several hmitations of the promised seed to the 
line of Shem, to the family of Abraham, to the tribe 
of Judah, to the royal house of David ; terminating 



mVINITY OF CHRIST. 301 

in his birth at Bethlehem, ' the city of David.' It 
'Carefully distinguishes his human nativity from his 
-divine nature and eternal existence, and forms the 
basis of the New Testament revelation, and of the 
respective histories of Christ in the Gospel." 

The Pre-existence of .Jesus Christ, as the Word, 
is clearly intimated in the following passages, as 
well as in our text, " And they heard the Voice of 
the Lord God walking in the garden in the cool of 
the day." Gen. iii. 8. " After these things, the 
WORD of the Lord came unto Abram in a vision, 
saying, Fear not, Abram, I am thy shield, and thy 
exceeding great reward." Gen. xv. 1. "And the 
angel of the Lord said unto Hagar, Behold thou 
art with child, and shall bear a son, and shall call 
his name Ishmael, (^that is^ " God who hears,^^) be- 
cause the Lord hath heard thy affliction. And he 
will be a wild man, and his hand will be against ev- 
€ry man, and every man's hand against him : and 
he shall dwell in the presence of all his brethren." 
Gen. xvi. H . " These things," says Dr. Clarke, " can- 
not be spoken of any human or created being, for the 
knowledge, works, &c. attributed to this person, 
are such as belong to God ; and, as in all these ca- 
ses, there is a most evident ^er^o/za/ appearance, Je- 
sus Christ alone can be meant, for of God the Fa- 
ther, it has ever been true, that no man hath seen his 
shape at any time,^^ 

There is also a very remarkable passage in the 
life of the patriarch Jacob, recorded Gen. xxxii. 28, 
similar to the above, which, when taken in connex- 
ion with a passage in the prophet Hosea, proves 
that those personal appearances, under the Patri* 

26 



302 LECTURE X, 

archal dispensation, were no other than the Lord 
Jesus. With the Mosaic account we are all famil- 
iar, — the words of the prophet are as follows : — 
*' By his strength he had power with God : yea, he 
had power over the Angel, and prevailed ; he wept 
and made supplication unto him ; he found him in 
Bethel, and there he spake with us ; even the Lord 
God of Hosts ^ the Lord is his memorial." 

Here, it is evident that the angel with whom Ja- 
cob wrestled, was no other than the Lord God of 
Hosts. But we need not multiply passages — the 
text is sufficient of itself, " In the beginning was 
the Word, and the Word, (^as to his person,} was 
WITH God, and the Word, (^as to his nature,) was 
God," It was this eternal Word, who thought it 
not robbery to be equal with God, whose love and 
condescension were so great that he made himself 
of no reputation, but took upon him, (upon whom, I 
would ask, if he had no existence before he was horn of 
the virgin,) " the form of a servant." This eternal 
Word " was rich," {in all the essential attributes of 
the Deity,) " and for our sakes became poor, that 
we, through his poverty, might be rich." As man 
Christ was not rich, for he had not where to lay his 
head ; but as God he was rich, and as man he was 
poor. This is the mystery of godliness — " God was 
manifest in the flesh." The Word became incar- 
nate — " The Word was made flesh !" 

Once more, — if he be not God, where is there 
any merit in what he has done and suffered ? We 
would not say that any one of his servants has suf- 
fered more than our blessed Redeemer, even though 
he should have lived to the age of Methuselah, for 



PIVINTTY OF CHRIST. 303 

k is impossible for us to say what he suffered in his 
agony in the garden. A learned and good man has 
said, that " one drop of his sad cup would annihilate 
the universe." Of this, however, we can only haz- 
ard a pious conjecture. Bat this we know, the Re- 
deemer himself has said, in reference to his own 
works, "greater works than these shall he that belie v- 
eth on me do, because I go unto the Father." But 
though the Apostles might excel the Master in the 
great7iess of the works which he enabled them to 
perform, yet none of them ventured to predict his 
own death as Christ did ; or had pow€r to -raise 
himself from the dead. " I have power," says 
Christ, " to lay down my life, and I have power to 
take it again." He also had power on earth to for- 
give sins, in a higher sense than that to which any 
of his apostles pretended or aspired. 

The " glory," that invests his sacred character, 
is not the glory of the " moon," nor of the '^stars," 
but of the " sun," shining in his strength ; not with 
borrowed rays, but with a splendor all his own ; a 
^' glory which he had with the Father before the 
world began," It was, as the apostle expresses it, 
^' the glory as of the only begotten of the Father ;" 
and, as the author of the epistle to the Hebrews ex- 
presses it, " the brightness of his glory," " with 
whom there is no variableness nor shadow of turn- 
ing." 

The PERFECT EQUALITY of Christ, or the Logos^ 
as he is called, with the Father, must be admitted, 
if we take the scriptures for our guide, and under- 
hand them in their plain, obvious, and literal sense ; 
which is unquestionably their proper sense ; for 



304 LECTURE X. 

when we consider that they were given to an unlet- 
tered people, and are designed for the use of the 
common people, who have neither time nor talents 
to resort to abstruse investigation or metaphysical 
reasoning on the subject, we must, unless we charge 
the Father of mercies with duplicity, suppose that 
he designed that that gospel which was for the com- 
fort of the poor especially, should be written in a 
style which they could not only easily understand, 
but could not easily misunderstand* If, therefore, 
the scriptures were intended to teach the doctrine 
for which we contend, it is difficult to imagine how 
the language could be more appropriate. But if 
the contrary doctrine had been intended, it is very 
easy to imagine how a language could have been se- 
lected much more to the purpose, than that which is 
actually employed in the Scriptures. 

It certainly argues very much against the sound- 
ness of a creed, or a system, when it is obliged to 
have recourse to means, which the illiterate cannot 
comprehend, for its support, and is obliged to twist 
and torture the Scriptures, and wrest them from 
their plain, literal sense, in order to maintain it. 
Suppose, for example, it were the intention of the 
inspired writers to induce us to believe that Christ,, 
as to his divine nature, was co^eternal with the Fa- 
ther, what language more appropriate could be used 
than that which is employed in the Scriptures : — 
" Before x\braham was I am." — " I am the first and 
the last," — " Jesus Christ, the same, yesterday, and 
to-day, and forever." Suppose it were intended that 
we should believe that Christ is co-equal with the 
Father,, what language could be more to the poi^t 



mvmiTY OF CHRIST. 305 

than this — " I and my Father are one." — " All things 
that the Father hath are mine." — '* And he is before 
all things, and by him all things consist," — " Who 
being in the form of God, thought it not robbery to 
be EQUAL WITH GoD." — " For in him dwelleth all 
the fulness of the Godhead." — *' That all men should 
honor the Son even as they honor the Father." — 
" I am Alpha and Omega, the beginning and the 
ending, the first and the last, which is, and which 
was, and which is to come, the Almighty." Rev. i. 
8 ; xxii. 13. 

The following] udicious and weighty observations, 
taken from Buck's Theological Dictionary, are 
worthy of profound regard. 

" The eternal Godhead of Christ seems evident, 
if we consider — 1. The language of the New Tes- 
tament, and compare it with the state of the Pagan 
world at the time of its first publication. The whole 
world, except Judea, worshipped idols at the time 
of Christ's appearance. Jesus Christ, the Evangel- 
ists, and the Apostles, proposed to destroy idolatry, 
and to establish the worship of one only true and 
living God. The least expression used by them, 
that would go to deify a creature, or countenance 
idolatry, would have been a source of the greatest 
error. How then shall we account for such expres- 
sions as these, which were used in reference to Christ. 
" The word was God" — " God was manifest in the 
flesh."—" God with us."—" Lord of glory."— "Lord 
of all." — " Who is over all, God, blessed for ever- 
more." John i. 1 ; 1 Tim. iii- 16 ; Matt. i. 3 ; 1 
Cor. ii. 8 ; Acts x. 36 ; Rom. ix. 5. The indis- 
criminate, incautious, and unqualified use of such 

26* 



30G LECTURE X. 

language as this in reference to a second person^ a 
creature, would have been the direct way to ruin 
the cause of Christianity. It would have been the 
direct way to establish idolatry at once. 

" 2. Compare the style of the New Testament 
with the state of the Jews at the time of its first 
publication. In the time of Christ, the Jews w^ere 
zealous defenders of the Unity of God, and of that 
idea of his perfections which their scriptures exci- 
ted. Jesus and his Apostles expressed the highest 
regard for the Jewish scriptures ; yet the writers of 
the New Testament describe Him by the very titles 
by which the writers of the Old Testament had de- 
scribed the Supreme God. Compare Psalm xxiv. 
10, with 1 Cor, ii, 8 ; Hos. i. 7, with Luke ii. 11 ; 
Dan. V. 23, with 1 Cor. xv. 47 ; 1 Chron. xxix, 11^ 
with Col. ii. 10. In this we see they took a meth- 
od of recommending Jesus to the Jews most likely 
to alarm and enrage them. Whatever they meant, 
it is evident the Jews understood them in the sense 
that we understand them, and consequently took 
Jesus for a blasphemer, ^ because, said they, thou 
being a man makest thyself God.' John x. 33. 

'• Had Christ and his Apostles meant to establish 
polytheism in opposition to the unity of God, their 
language was well adapted to secure the object, on 
?the supposition that Christ is not one with the Fa- 
ther. But the Jews were not polytheists, therefore 
they would not admit his claims to divine worship, 
and not being disposed to receive him as their Mes- 
siah, they took offence at his words, and stumbled 
at that stumbling stone. But did the Apostles apol- 
ogize for the language they used ? By no means ; 



DIVINITY OF CHRIST. 307 

but told the Jews plainly, after Christ's resurrec- 
tion, that it was through ignorance of his real char- 
acter that they crucified him. If the Apostles 
meant to teach polytheism, and the Jews so under- 
stood them, their laws would have justified them in 
putting Christ to death, but it is evident they meant 
no such thing, neither did the Jews so understand 
them." 

" 3, Compare the perfections which are ascribed 
to Jesus Christ in the scriptures with those which 
are ascribed to God — a very dangerous proposition 
if he were not God.' — (>See Lecture on the Trinity,^ 

" 4. Consider the works ascribed to Jesus Christ,, 
and compare them with the works and claims of 
Jehovah." — (iSee Lee, Trin.} 

" 5. Consider that Divine worship which the scrip- 
tures claim for Jesus Christ. It is a command of 
God, ' Thou shalt worship the Lord thy God, and 
him 07ily shalt thou serve ;' Matt. iv. 10 : but all the 
angels of God are commanded to worship Christ ; 
Heb. i. 6. Baptism is an act of worship performed 
in his name ; Matt, xxviii. 19. Swearing is an act 
of worship — a solemn appeal to the heart search- 
ing God ; this appeal is made to Christ ; Rom. ix. 
1. 'I say the truth in Christ; I he not.' The 
committing of the soul to God is a sacred act of 
worship ; in the performance of this act Stephen 
died, saying, ' Lord Jesus receive my spirit.' Acts 
vii. 59. The whole host of heaven worship him 
that sitteth upon the throne and the Lamb for ever. 
Rev. V. 13, 14. 

" 6. If Christ be only a messenger or servant of 
Jehovah, what has John the Baptist to do with the- 



308 LECTURE X. 

words of Isaiah, xl. 3, as quoted by Matthew iii. 
3 ? So also Mai. iii. 1, and notice the words, ' The 
Lord whom ye seek shall suddenly come to his 
temple.' 

" 7. Examine whether events have justified that 
notion of Christianity which the prophets gave 
their countrymen of it, if Jesus Christ be not God. 
The calling of the Gentiles from the worship of 
idols to the worship of the true God, is one purpose 
which the prophets signified the coming of Christ 
should efiect. See Isaiah xi. 1 — 5; Zeph. ii. 11; 
Zech. xiv. 9. ' And the idols he shall utterly abolish.' 
Isa. ii. 18. If Christ be God, the event answered 
the prediction ; if not, the event has not yet come 
to pass ; for true Christians worship Jesus, which is 
idolatry if he be not God. 

" 8. Consider what a multitude of passages have 
no sense, or a very absurd one, if Christ be not 
God," Compare Jer. x. 10, with 1 Tim. i. 17 ; 
Exod. iii. 14, with John viii. 58 ; Neh. ix. 30, with 
1 Peter i, 11 ; Rev. xxii. 6, with Rev. xxii. 16 ; John 
iv. 42, with 1 Tim. iv. 10 : Ps. 1. 6, with John v. 
22; Heb. xii. 23, with 2 Cor. v. 10; Isa. xlv. 24, 
with 1 Cor. i. 3; Isa. xlv. 25, with Acts xiii. 39 ; 
Isa. xliii. 25, with Col. iii. 13 ; Exod. xx. 24, with 
Matt, xviii. 20. See also all the passages referred 
to in Dr. A. Clarke's Index to his commentary, at 
the end of the Old Testament, article "Divinity of 
Christ," and his notes on those passages. 

The Divinity of our Lord was more than once 
proclaimed by his enemies. In several places de- 
mons acknowledged his authority and power. (Mark 
i. 24 ; Luke iv. 34.) But the most remarkable tes- 



DIVINITY OF CHRIST. 309 

timony in favor of his divinity, is that given by Pi- 
late, in the title which he v^rote and caused to be 
fixed on his cross. " It was usual among the an- 
cient Romans to proclaim by a herald, or to write 
in legible characters, the crimes for which persons 
were condemned and put to death, that all who 
heard the proclamation, or saw and read the super- 
scription, might judge of the justice and equity of 
the sentence ; but such an accusation as this was 
never heard of, either before or since ; and no won- 
der, for there never was, nor can be, a similar oc- 
casion. Here is a title, containing the accusation 
preferred against the Lord Jesus Christ, yet it char- 
ges him with no crime ! Surely, nothing can be 
more interesting, nothing more beneficial to the 
believer, than to contempliate this innocent suf- 
ferer, 

" 1. His name, Jesus, signifies he who looses, enlar- 
ges, and endows with salvation. He enriches man's 
poverty, strengthens his weakness, instructs his ig- 
norance, brings him out of straits and difficulties,^ 
and raises him to happiness, beatitude, and glory. 
And the aggregate of these is salvation. Hence his 
name is called Jesus, because he saves his people 
from their sins. 

" 2, He was called a Nazarene^ not always by 
way of reproach, but on account of his personal 
sanctity; and God, by imposing that name upon 
him, pointed him out as the real Nazarite, the great 
antitype of that emblematic character. 

»' 3. The third part of the title, The King of the 
Jews, was designed of God to point out Christ's un- 
disputed claim to the throne of David, by natural 



310 LECTURE X. 

descent ; but this claim and character he declined 
assuming, and taught his people to beheve that his 
kingdom is not of this world. Here, then, we are 
to conceive of the title, spiritually. Jesus Christ is 
the true king of the real Jews ; for ' he is not a 
Jew that is one outwardly,' and consequently the 
kingdom of Christ is a spiritual kingdom. Per- 
haps we may consider the day of his ascension into 
heaven as his coronation day, when he peculiarly 
took possession of his mediatorial throne. He is 
called by the prophets Ezekiel and Hosea ' King 
David ;' and however unlike a king he was, while 
he tarbernacled with man on the earth, yet now he 
is ' the blessed and only potentate, the King of 
kings and Lord of lords.' 

" Though there can be no doubt but Pilate was a 
bad man, yet there seems to be something very re- 
markable in his being led to affix such an accusa- 
tion as that above. The custom of writing the ac- 
cusation was usual, but with respect to the matter 
under consideration, it was wholly unprecedented ; 
for though there might be many instances of people 
unjustly put to death in the Roman history, yet 
none suffered publicly who had not some crime im- 
puted to them, our blessed Lord excepted ! In his 
case, Pilate seems, in a great measure, to have been 
forced to yield to the power of truth — to have been 
thoroughly convinced of his spotless innocence, 
and at the same time, of the barbarous malignity 
of the Jewish priests and rulers. There can be lit- 
tle doubt but that it was his intention to screen the 
innocent victim from their rancorous hate, which he 
would have done, had not the eternal purposes of 



DIVINITY OF CHRIST. 311 

God prevented, and the Jews had not told him, that 
if he let Jesus go he was not Caesar's friend. 

But notwithstandinor the odious character of the 
Roman governor, when we consider the degraded 
state of the Jewish nation at that time, together 
with their extreme pride and hatred of all other 
people, whom they esteemed no better than dogs, 
it is certain that he would look upon them as a na- 
tion of contemptible beings, and that he would re- 
joice in an opportunity to mortify their pride and 
arrogance, especially when it would offer him a 
double advantage of mortifying their ambition, and 
of manifesting his loyalty to Csesar, by declaring 
Jesus to be their king. What, indeed, could be 
more mortifying to them, than for Pilate to write 
such a title of accusation as should exculpate him 
from disloyalty, and at the same time degrade 
them, implying that an obscure person, a native of 
the despicable city of Nazareth, who had to suffer 
the death of a slave, a malefactor, was their king ! 

" It is more than probable that Pilate, in wri- 
ting the title of our Lord's accusation as he did, in- 
tended to throw the odium of his death upon the 
Jews ; for in the accusation, as it is called, there is 
no mention made of any crime — no sedition, blas- 
phemy, or imposture. It was undoubtedly a great 
mortification to them that the person whom they 
had so vehemently accused should be proclaimed 
innocent, and every one left to conclude that his 
condemnation was rather to please them than to ex- 
ecute justice. 

" From the whole we may conclude, that as in 
this title of accusation there was no crime specified. 



312 LECTURE X. 

and from the circumstance of its being written in 
three different languages, that God intended to in- 
struct us in the following particulars : 

" 1. That the enemies of our Lord were led to 
proclaim the innocence of the sufferer ! The pro- 
bable reasons which induced Pilate to write such a 
title have been already mentioned ; and it only need 
be added, that when the wicked say, « Let us break 
their bands asunder, and cast away their cords from 
us. He that sitteth in the heavens shall laugh at 
them — the Lord shall have them in derision.' (Ps. 
ii. 3, 4.) And while they are pluming themselves 
with imagining that they act as if they had no su- 
perior, they are fulfilling the divine purpose of Him 
who maketh the wrath of man to turn to his praise. 

"2. To proclaim his offices and character. 
When a voice from the excellent glory proclaimed, 
' This is my beloved Son, hear ye him,' only a few 
were witnesses. But here he is proclaimed pub- 
licly, to all that pass by, and in three different lan- 
guages, two of which were almost universal in that 
age, that all might understand. This title tended 
to strengthen the faith of the apostles, and of the 
infant church. When none of them durst proclaim 
their Master's offices and character. Eternal Wis- 
dom makes his enemies do it, and turns even the 
monster Pilate into a preacher of righteousness. 
The mourning children of the bride-chamber, in 
this absence of the bridegroom, were exceedingly 
weak in faith. They might be saying one to anoth- 
er, ' Is it possible that he could be an imposter ? 
Was all that we heard and saw a delusion ? Were 
our senses deceived V What says the title ? — was 



DIVINITY OF CHRIST. 313 

there any imposture detected ? No ! The very- 
judge proclaims him innocent ! Surely, then, he 
dies a sacrifice for sin, and not as a criminal or a 
martyr ! 

" 3. The title appears to have been intended of Godj 
as a powerful means for paving the way to the future 
conquests of Christ over both Jews and Gentiles — - 
to overcome the prejudices of the Jews, and to tri- 
umph over the idolatry of the Gentiles. That this 
was the divine intention, will appear when we con- 
sider the fitness of the means to accomplish the 
end, and compare these with the effects which fol- 
lowed. 

" Consider the languages in which the Redeem- 
er's name was published in the title. In Hebrew — ■ 
the language in which all the predictions concern- 
ing Christ were written. In Greek — the polite lan- 
guage of the earth at that time — ^the language of 
philosophers — the language into which the scrip- 
tures had been translated between two and three 
hundred years before this event. In Latin — the 
language of the empire — the language of the very 
soldiers who nailed him to the cross and watched 
his grave. Had the title been written in only one 
of these languages, perhaps not a third part of those 
who saw it would have been able to read it. 

" Consider also the place where this testimony 
was given : at Jerusalem, the capital of Judea, the 
most populous place in the land. Had it been in a 
remote or obscure part of the land, the most of 
those who saw and read this title would have known 
little or nothing about it ; but God intended that all 

27 



314 LECTURE X. 

this should be done in the presence of many wit- 
nesses, 

" Consider also the time when this was done : at 
the Passover^ one of their great yearly festivals, and 
that which was chiefly esteemed, when all the males 
were obliged to go up to Jerusalem, from every cor- 
ner of the land. And, moreover, the ancient pro- 
phecies were now about to be fulfilled. Daniel's 
' seventy weeks,' when ' Messiah should be cut oflT,' 
were expired. The ' sceptre' had ' departed from 
Judah,' and consequently the expectations of the 
advent of the Messiah were raised to the highest 
pitch, and the Jews would resort to this feast from 
all nations. 

" Consider also the prodigies that attended the 
crucifixion of our Lord. 1, The total darkness. 
The learned need not be told that this was preter- 
natural. The passover was kept on the fifteenth 
day of the moon, consequently the sun could not 
be eclipsed. And, beside, a total eclipse of the sun 
does not last « three hours,' rarely more than three 
minutes. Such an event could not have happened, 
and all that were then in Jerusalem be ignorant of 
it ; and for the Evangelists to have recorded such 
an event, if no such fact occurred, would have ex- 
posed them to the most perfect contempt, not of 
the learned only, but of every one. Here we see 
universal nature, as it were, in mourning, and the 
eye of the world closed, lest it should behold the 
indignity offered to its Creator. He who at the 
beginning said, ' Let there be light,' and there was 
light ! now said, ^ Let darkness be,' and it was dark !. 
But never did the sun shine with such brightness 



DIVINITY OF CHRIST. 315 

«ince the world began, as in that auspicious hour 
when ' the darkness ended !' In that dread, blessed 
moment, when the Redeemer bowed his head and 
gave up the ghost, the news, swifter than the sun's 
rays, would fly through all the celestial abodes, that 
the ransom was accepted, the full price of man's 
atonement paid ; and God, looking down well 
pleased, would smile on all his works again. 
2. The vail of the temple was rent in twain, and 
they who came to worship in the temple would see 
the portentous rent, and laying together the other 
prodigies that accompanied the crucifixion, might 
be led to consider the wonderful title, and acknow- 
ledge Jesus, the Nazarene, to be indeed the King of 
the Jews. 3. A third concomitant was the earth- 
quake, the most terrific and alarming of all, and one 
that would make the stoutest hearts to tremble. 
4. By the earthquake the rocks were rent, and the 
graves were opened. Then was that scripture ful- 
filled, ' Thy dead men shall live, together with my 
dead body shall they come. Awake and sing, ye 
that dwell in dust, for the earth shall cast out her 
dead.' Isa. xxvi. 19." — (^Rev. David McAllum.) 

It will be recollected that our Redeemer predict- 
ed his own death and resurrection ; and in his life- 
time declared that his gospel should be preached in 
all nations. " This gospel of the kingdom," (says 
he, Matt. xxiv. 14,) ^' shall be preached in all the 
world, for a witness unto all nations, and then shall 
the end come." But how was this to be accomplish- 
ed in so short a time as before the destruction of 
Jerusalem, as these words seem to intimate ! Let 
it be remembered, then, that he who commanded 



316 LECTURE X. 

his first apostles to preach the gospel to every crea- 
ture, knew also their natural unfitness for the work,, 
and therefore required them for a while to tarry ia 
Jerusalem, and wait for the promise of the Father^ 
until they should be endued with power from on 
high, " and then," said he, " ye shall receive power, 
after that the Holy Ghost is come upon you : and 
ye shall be witnesses unto me, both in Jerusalem 
and in all Judea, and in Samaria, and unto the ut- 
termost parts of the earth." (Acts i. 8.) He pro- 
mised also that they should speak with new tongues, 
(Mark xvi. 17.) Now let us notice how these 
things were fulfilled, and how they all concurred to 
prove the Messiah to be a true prophet, and to 
bring about the great event which he had predicted. 
The Jews, as we have before seen, resorted to 
the feast of the passover at Jerusalem from all na- 
tions, and It is highly probable that many of the 
wealthier sort, who came from distant countries, 
would stay in or near Jerusalem for fifty days, to 
attend the feast of pentecost. This is very na- 
tural to suppose. Now the crucifixion, resurrec- 
tion, and ascension, all happened within this time. 
The feast of pentecost was exactly ten days after 
our Lord's ascension. Had the crucifixion and ef- 
fusion of the Holy Spirit happened at any other 
time, not one in a hundred, perhaps not one in a 
thousand, would have been present to witness their 
eflfects. But so did the wisdom of God order it, 
that at the very time that one of Christ's predic- 
tions received its accomplishment, the way should 
be opened for the fulfillment of another, aud in the 



DIVINITY OF CHRIST. 317 

fulfillment of a second, the foundation should be 
laid for the accomplishment of a third. 

The gospel was to be preached in all the {then 
known) world before the destruction of Jerusalem 
— the apostles, the humble fishermen of Galilee, 
were to be the chosen instruments of preaching it. 
To fit them for this work, they were to be endued 
wqth power from on high. (Luke xxiv. 49.) To 
enable them to preach in all languages, they were to 
be able to speak with new tongues ; and to prepare 
the way for all this, God so ordered it that the as- 
tonishing events above described should take place 
at Jerusalem, at the very time when '-'- devout men 
from every nation under heaven" should be assem- 
bled there. (Acts ii. 5.) To excite expectation, 
the most wonderful prophecies of the Old Testa- 
ment were soon to be fulfilled, and to awaken atten- 
tion, Pilate, the Roman governor, affixes a title to 
the cross, which in fact contained no proper ac- 
cusation ; and when the Jews desired him so to alter 
it as to make it answer the end according to their 
view, he replied, " What I have written, I have 
written," and would not change it, but left it, as it 
were, to proclaim, in the three most popular lan- 
guages of the earth, the innocence, the character, 
and the dignity of the mighty sufferer. 

And who that surveys the wisdom that planned 
all this, and the providence that brought it about, 
and the prescience that foresaw every human con- 
tingency, and the power that overruled the motives 
and actions of moral agents, among whom were an 
ignorant and infatuated populace, a proud and mer- 
cenary priesthood, a despicable traitor, an Idumean 

27* 



318 LECTTTRE X. 

prince, a Roman governor, and an armed bandy all 
acting without design or concert, sometimes in op- 
position to one another, sometimes not knowing 
what to do with their prisoner, accusing him of one 
crime, and condemning him for another, and at last 
affixing a title of accusation which contains no crime 
at all ! Who, we ask again, can survey all this, in 
the calm of an unprejudiced mind, and connect with 
it the mighty results which have followed in exact 
accordance with the predictions of Christ, and deny 
that he is the very and eternal God ? 

But will this Divine Saviour condescend to be my 
Saviour ? Yes, he will. He is the light of the 
world. He is the good shepherd that laid down his 
life for the sheep. He is the great physician, and 
his blood can make the wounded whole. He suffer- 
ed the just for the unjust, that he might bring us to 
God. Are we guilty ? He has purchased our par- 
don. Are we hungry ? He is the bread of life* 
Are we thirsty ? He will give us of the water of 
life freely. Are we miserable? He will make 
us happy. Are we dead ? He is the resurrection 
and the life. And whosoever cometh unto Him, he 
will in no wise cast out. To Him be all honor and 
glory, world without end^ Ameal. 



LECTURE XI. 



THE PERSONALITY, DIVINITY, AND OFFICES OF THE 
HOLY SPIRIT. 



" But when the Comforter is come^ whom I will send 
unto you from the Father^ even the Spirit of truths 
which proceedeth from the Father^ he shall testify of 
me." John xv, 26. 

In the last Lecture we have attempted to show 
that Jesus Christ is the very and eternal God. In 
this, we shall attempt to prove that the Holy Spirit 
is the same, and in the next, as a necessary result 
of the truth contained in these two Lectures, we 
shall endeavor to establish the doctrine of the Trin- 
ity, But, as in the subsequent Lecture, many pas- 
sages will be brought forward, to prove that the 
Spirit, and the Son, are equal with the Father, it 
will not be necessary to extend the remarks on the 
proper divinity of the Holy Spirit in this ; a few on- 
ly will suffice, and the rest of the Lecture may then 
be devoted to a more practical view of the subject^ 
as embraced in the title of this discourse. 



320 LECTURE XI, 

In the text under consideration, it is stated that 
the Holy Spirit " proceedeth from the Father." 
But lest we should suppose that the Spirit is only an 
emanation from the Father, in the same manner that 
Truth and Love may be said to emanate, or flow 
from Him, let us notice that the personal pronoun 
He, is applied to the Spirit, in the same sense that 
it is applied to the Father and the Son, which is 
never the case with respect to Truth and Love. 
These attributes, or qualities, may be said to ema- 
nate from God, as light may be said to emanate from 
the sun ; but it cannot be said that Truth is God, 
or that Love is God. When we say that the light 
and heat of the sun are equal to the sun, being co- 
existent, and co-essential with the sun itself, we do 
not mean that light is the sun, or that heat is the 
sun, but that they are emanations from the sun. 
The body of the sun is one thing, the light of the 
sun is another, and the heat is another. Light and 
heat may exist independently of the sun, but it is dif- 
ficult to conceive of a sun without light and heat. 
These remarks are not thrown in for the purpose of 
proving the doctrine of the Trinity, but rather to 
show in what sense we use certain terms ; for though 
the sun may be as fit an emblem as any thing in 
created nature, to represent the glory and beauty of 
the uncreated One, yet, it is presumed, that nothing 
that is felt and seen, can explain to us the mystery 
of the Divine nature, or furnish a fit object where- 
with to compare it. The Holy Scriptures must be 
our guide in this sublime enquiry, and so far as 
they are our instructers, so far it is safe for us to 
go, and no farther. When, therefore, we say that 



OF THE HOLY SPIRIT. 321 

the Holy Ghost is God, and Christ is God, and that 
these are equal with the Father, if the Scriptures 
will sustain us we are safe, but if not we are in er- 
ror. 

The proper Divinity and Personality of the Holy 
Spirit, may be proved, it is thought, by the follow- 
ing considerations. 1. Though, in the Scriptures, 
the word rendered " spirit," sometimes signifies 
breath, or wind, sometimes the immaterial part of 
man, and sometimes a celestial being, yet, when the 
definite article, or the epithet " holy" is added, the 
third person in the Trinity is meant. 2. When the 
acts of creation, regeneration, sanctilication, and 
the resurrection of the dead, are spoken of, as the 
work of the Holy Spirit, his personality and divinity 
are certainly implied. 3. When the attributes of 
.eternity, omnipotence, omnipresence, and omnis- 
cience, are spoken of, as being the natural attributes 
of the Spirit ; as, also, 4. When the inalienable 
rights and possessions of the Deity are implied, and 
no one else is spoken of but the Spirit. 5. When 
any other essential perfection of the Deity is attri- 
buted to the Holy Spirit, such as the power of inspir- 
ing a prophet to foretel a future event ; or of com- 
municating supernatural gifts ; or enabling a per- 
son to work miracles. 6. When he is called God, 
in the same sense that the^Father is called God ; and, 
7. When the same divine honors are paid to Him 
as are paid to the Father and Son, as in the apos- 
tolic benediction, and in the ordinance of baptism* 
In all these instances, his divinity is clearly set forth. 
And in the acts of coming, testifying, reproving, re- 
ceiving, showing, teaching, hearing, speaking, seud- 



322 LECTURE XI. 

ing, helping, forbidding, not suffering, &c., his 
personality is as clearly implied. 

The following passages on these points should 
be seriously regarded. " And when He is come, 
he will reprove the world of sin — he will guide you 
into all truth — he will show you things to come — 
he shall receive of mine, and show it to you." 
John xvi. 8 — 15, " And as they ministered unto the 
Lord, the Holy Ghost said, separate to me Bar- 
nabas and Saul, for the work whereunto I have call- 
ed them." Acts xiii, 2. " They were forbidden of 
the Holy Ghost to preach the word in Asia," — 
" They assayed to go into Bythinia, but the Spirit 
suffered them not." Acts xvi, 6, 7. " Take heed 
to the flock over which the Holy Ghost hath made 
you overseers." Acts xx. 28, "Thus saith the 
Holy Ghost, so shall the Jews at Jerusalem bind, 
the man that owneth this girdle." Acts xxi, 11. 
" The Spirit speaketh expressly, that in the latter 
times some shall depart from the faith." 1 Tim. iv. 
1. Let it be further noted, that it was the Holy 
Ghost that inspired the prophets, and that taught 
the apostles to preach and write. It is the Holy 
Ghost that renews and sanctifies believers, that 
dwells in their mortal bodies, and will quicken and 
raise them at the last day. 

The indwelling of the Holy Spirit is as clearly 
pointed out in the scriptures, as that of the Father 
and of Christ. Is it said, " He that dwelleth in 
love, dwelleth in God and God in him ;" it is also 
said, " Christ in you the hope of glory ;" and it is 
also said, " by his Spirit that dwelleth in you." 
Persons are baptized in the name of the Holy Spirit 



OF THE HOLY SPIRIT. 323 

as well as in the name of Christ and of the Father, 
and it is the pecuHar province of the Spirit to wit- 
ness the adoption of believers into the family of 
God. The language of divine inspiration is so con- 
structed, and the whole system of divine revelation 
so framed, as to favor the idea of a Trinity of per- 
sons in the Godhead, that it is matter of wonder 
how any person can lose sight of it. To be sure, 
when error, education, prejudice or creed are suf- 
fered to intervene between the mind of man and the 
truth as it is in Jesus, he may not perceive the truth. 
It was so with Peter, while in bondage to the law ; 
but when he saw that the Holy Ghost was given to 
the believing Gentiles, as well as to the Jews, then 
he exclaimed, " Of a truth I perceive that God is 
no respecter of persons." 

I once asked a little girl, who had not, to my 
knowledge at least, ever been at a Sabbath School, 
this question, " Who is Jesus Christ ?" She an- 
swered, " God !" This convinced me that an un- 
prejudiced mind, not in the habit of making philo- 
sophical speculations, Vvould, on reading the scrip- 
tures without note or comment, most naturally fall 
in with the sentiment that Christ is God, and that 
the Holy Ghost is God. Let us take for example 
such passages as these : " Why hath Satan filled 
thine heart to lie to the Holy Ghost ? thou hast 
not bed unto men, but unto God," Acts v. 3, 4. 
" To the acknowledgment of the mystery of God, 
and of the Father, and of Christ." Col. ii. 2. " And 
the Lord direct your hearts unto the love of God, 
and into the patient waiting for Christ." Is it not 
most clear from these passages that the Holy Ghost 



324 LECTURE XI. 

is God ? and is it not equally clear, from the fol- 
lowing, that Christ is God? " Paul, an apostle 
of Jesus Christ, by the commandment of God our 
Saviour, and Lord Jesus Christ our hope." 1 Tim. 
i. 1. Christ himself has clearly demonstrated the 
personality and divinity of the Holy Ghost, in what 
he has said respecting the unpardonable sin ; " for," 
as Bishop Beveridge observes, " supposing Him not 
to be God, but a creature, and the sin, or blasphemy 
against him to be unpardonable, then the sins against 
a creature are unpardonable, when sins against 
God are pardonable ; a supposition which, if it be 
not the sin in question, is little less than blas- 
phemy." 

As the further consideration of the proper divini- 
ty of the Holy Spirit is now reserved for the Lec- 
ture on the Trinity, where it will properly come in, 
let us notice more particularly the offices and work of 
the Holy Spirit, 

1, Under the Christian dispensation, it is the pe- 
culiar office and work of the Holy Spirit to explain 
those visions and special revelations which were 
peculiar to the patriarchal and prophetic dispensa- 
tions. In the days of Samuel it was said, " the 
word of the Lord was precious in those days, there 
was no open vision." And in a subsequent age it 
was asserted, that " where there is no vision the 
people perish ;" and in a period still later, a com- 
plaint was made, that " the people were destroyed 
for lack of knowledge." The manner in which the 
Divine Being used to make known his will in those 
ages of the world, was somewhat obscure ; as by 
dreams, visions, and symbolical representations, 



OF THE HOLY SPIRIT. 325 

^iiany instances of which are distinctly noted in the l)ld 
Testament. Several of them are exhibited in deail 
an the books of the prophets, but they are clothed in 
such obscure language that we can scarcely deci- 
pher them. Who can explain the first, the tentl^ 
and the last eight chapters of the book of Ezekiell 
But when the Spirit, under whose influence they\ 
were written, shall see fit to take away the vail from\ 
our heart, and open our eyes, we shall see and un- \ 
derstand their important meaning, as was the case 
with the apostles in respect to many of the deep 
things of God in their day. Then shall we, like 
them, be able to say, " God hath revealed them unto 
us by his Spirit." 

2. It is the province of the Holy Spirit to sup- 
ply the place of the personal presence of Jesus 
Christ, and to finish that teaching which he began 
upon earth, " It is expedient," said he, " that I go 
away, for if I go not away, the Comforter will not 
come, but if I depart I will send him unto you." 
Had the world known Christ as it might have known 
him, and received instead of rejected him, it is pro- 
bable we should have enjoyed a much greater share 
of his divine instructions than we now enjoy. As 
it was, much more was said and done by him than 
was recorded ; (John xxi. 25.) and if the world 
had known how to appreciate his character and 
divine teachings, it is presumed he would have 
made larger discoveries of the nature of his king- 
dom, and of the riches of his grace than he did ; 
for though his " delight was with the sons of men, 
he could not do many mighty works among them, 
because of their unbelief." But though he has left 

28 



326 LECTVUE xr. 

the world, as to his bodily presence, his absence hss 
been graciously supplied by the presence of the 
H)ly Spirit, and the teachings which he left unfin- 
iihed have been completed by the Spirit of Trnthy 
igreeably to his gracious promise, " He shall teach 
you all things, and bring all things to your remcm-^ 
brance." This was the legacy which our blessed 
Lord bequeathed to his disciples, a little before hi& 
departure, and how well it has been improved by 
his apostles we may see by their admirable writingSy 
in which there is but little of the obscurity of the 
prophets, and very little of the parabolic style of 
the Saviour, except in the Apocalypse, both which 
might be needful at the time, but now no longer ne- 
cessary. 

It is a fact most worthy of observation, though 
not often adverted to, that each succeeding dispen- 
sation of grace exceeds its forerunner in brightness 
and glory. The dispensation of the Father, if we 
may so speak, was one of great power and glory. 
But there was much of the terrible mixed with that 
season of mercy ; and the words of Job, in refer- 
ence to that period, maybe applied with great pro- 
priety — '^ With God is terrible majesty." 

With the opening of the gospel dispensation^ 
there was much less of the terrible majesty of God, 
and much more of his tender mercy, than in the for- 
mer dispensation. As applied to this period, how 
beautiful are the words of Zacharias, " And thou, 
child, shalt be called the Prophet of the Highest : 
for thou shalt go before the face of the Lord to pre- 
pare his ways. To give knowledge of salvation 
unto his people, by the remission of their sins ^ 



OF THE HOLY SPIRIT. 327 

tliroiigh the tender mercy of our God, whereby 
the dayspring from oa high hath visited us." (Luke 
i. 77 — 79.) And with the ushering in of that mild- 
•er dispensation, how remarkable was this tender 
mercy of God displayed. Behold the heavenly 
teacher, seated on the mount, while listening thou- 
sands gather near him ! He opens his mouth, and 
clusters of blessings fall from his lips. Now let us 
look at the scene described in the Acts of the Apos- 
ties, ^' when the day of Pentecost was fully come," 
and the dispensation of the Spirit was opened upon 
the Gentile world, as well as upon the Jews. At 
the giving of the Law, the guilty were condemned. 
At the promulgation of the Gospel, the mourner 
was encouraged to hope. But at the opening of 
the kingdom of Christ on the day of Pentecost, 
when "the Spirit descended in tokens of fire," the 
guilty were forgiven. To a very few indeed did 
God the Father condescend to speak. God the 
Son addressed multitudes, but they were the '' lost 
sheep of the house of Israel," and to none else 
was he sent. But God the Spirit, by the ministry 
•of his chosen servants, opened the kingdom of 
heaven to the people of all nations, to " Parthians, 
Medes, Elamites, Mesopotamians, strangers of Rome, 
Cretes and Arabians, Jews and Proselytes." And to all 
these Peter said, '' The promise is unto you, and to 
your children, and unto all that are afar off, even as 
many as the Lord our God shall calL" 

This extension of the kingdom of Christ was 
matter of surprise to the Jews, no doubt. Peter 
iiimself was hardly persuaded to believe it at first. 
At length, however, when he >saw what God had 



328 LECTURE X2. 

done for Cornelius, he exclaimed in the fulness of 
his heart, " Of a truth, I perceive that God is no 
respecter of persons." The same was the case 
with those that were with him, for as Peter was- 
speaking m the house of Cornelius, the Holy Ghost 
fell on them which heard the word. And they of 
the circumcision (^Jews) which believed, were as- 
tonished, because that on the Gentiles was poured 
out the gift of the Holy Ghost." (Act iii. 34—45.) 
It was the same with the elders and disciples at Je- 
rusalem, to whom Peter rehearsed this matter. At 
first they contended with him, for what they deem- 
ed an irregularity ; but when he had explained the 
matter, they saw it in a different light, and " held 
their peace, and glorified God, saying, Then hath. 
God also to the Gentiles granted repentance unto 
life." (Acts xi. 18.) In this view of the subject^ 
we may all say, " If the ministration of death was 
glorious, shall not the ministration of the Spirit be 
rather glorious ? and if that which is done away 
w^as glorious, much more that which remaineth ;. 
and if the ministration of condemnation be glory 9, 
much more doth the ministration of righteousness 
exceed in glory." (2 Cor. iii. 7 — 11.) 

3. It is the work of the Holy Spirit to " reprove 
the world of sin, of righteousness, and of judgment," 
or, in other words, to awaken in men's minds a deep 
and lasting concern for their eternal interests.. 
Thousands of sermons are dehvered, which, though 
studied with great care, arranged with considerable 
skill, and uttered with the greatest sincerity and 
zeal, do but little good, because they are unaccom-^ 
panied by any special operation of the Holy Spirit*. 



OY THE HOLY SPIRIT. 



^29 



Though " good seed" in themselves, they perish, 
because they fall on " stony ground," ^r by the 
^ way side," or " among thorns." The ground wa"s 
not prepared by the softening, warming, purifying 
influences of the Good Spirit, and these influenced 
were not given, because they were not asked. What 
an excellent form of prayer is that which is used at 
the ordination of elders and bishops,— 

" Come, Holy Ghost, our souls inspire, 
And lighten with -celestial fire," &c^ 

Let the people pray, and the Spirit will be given. 
Let the Spirit but accompany the word, and won-- 
•ders will be wrought in the name of the Lord Jesus. 
May the God of our fathers, who felt and acknow- 
ledged their need of Divine influence, " send down 
his Holy Spirit upon all bishops and clergy, and up- 
on all congregations committed to their charge." 

The importance of this subject must be seen by 
all who are born of the Spirit. Let any one refer 
to his own experience, and he will find that his most 
favored times were, when the Spirit, unquenched, and 
unresisted, was suflfered to operate upon the mind. 
Preaching, without the Spirit, is hard work ; some- 
times a mere physical exertion, a mental toil, a use- 
less labor ; scarcely sufficient to keep the hearer 
awake ; seldom interesting enough to secure his at- 
tention ; never, of itself, sufficient to awaken and 
convert souls. Prayer, without the Spirit, is a cold 
and lifeless work, not sufficient to arouse the great 
adversary of souls, so that it is more poetical than 
true, that 

*< Satan trembles when he se 

The weakest saint upon his knees.' 
28* 



330 EECTtTKE xrr 

Yet as " the Spirit helpeth our infirmilies^," the 
weakest saint may become '' strong in the Lord^ 
and in the power of his might," Repentance, with- 
out the agency of the Divine Spirit, will never 
change the heart, but will invariably end in death ;■ 
and Religion, without the Spirit, is no better than 
the form of godliness, without the life-giving pow- 
er. "It is the Spirit that giveth life.'* A whole 
host of professors, without the Spirit, would be no 
better than Ezekiel's army, when as yet " there was 
no breath in them." Nay, worse, for if we are not 
under the influence of the Good Spirit, we shall be 
led by a contrary one, and then, farewell to love 
and joy and peace, and to all hope in Christ, for 
" if any man have not the Spirit of Christ, he is 
none of his," 

The beginnings of divine life in the soul, are the 
work of the Spirit. When and how this divine life 
commences, and how it is maintained^ we may not 
be able to describe, any more than we can describe 
the process of vegetation, or comprehend how the 
waters at first brought forth abundantly both fish and 
fowl. " The wind bloweth where it listeth, and we 
hear the sound thereof, but cannot tell whence it 
Cometh, nor whither it goeth : so is every one that 
is born of the Spirit." We see and hear the eflfects 
of the wind, but where and how the first impulse 
was given, that produces the motion in the air, and 
where, and why that impulse ceases, we know not : 
so it is with the work of the Spirit on the human 
heart, it is felt within^ — the effects are see7i without^ 
but the cause and the maimer of the operation we 
cannot explaiar 



OF THE HOLY SPIRIT, 331 

4. It belongs to the Spirit, not only to renew our 
souls in righteousness, " after the image of Him that 
created us," but also to witness our adoption, or to 
bear testimony to our spirits that we are the chil- 
dren of God. But as this is a very important Chris- 
tian doctrine, and a vital, nay a fundamental article 
of our holy religion, and one on which the Metho- 
dists lay great stress, I wish to express it in the 
words of our standard authors. Mr. Wesley ex- 
presses himself thus : — " What is that testimony of 
God's Spirit which is superadded to, and conjoined 
with the testimony of our own spirit ? How does 
he 'bear witness with our spirit that we are the chil- 
dren of God V It is hard to find words in the lan- 
guage of men to explain ' the deep things of God.' 
Indeed, there are none that will adequately express 
what the children of God experience. But perhaps 
one might say, (desiring any who are taught of God, 
to correct, soften, or strengthen the expressions,) 
The testimony of the Spirit is an inward impression 
on the soul, whereby the Spirit of God directly wit- 
nesses to my spirit, that I am a child of God ; that 
Jesus Christ hath loved me, and given himself for 
me ; and that all my sins are blotted out, and ly 
even I, am reconciled to God. 

" That this testimony of the Spirit of God must 
needs, in the very nature of things, be antecedent to 
the testimony of our own spirit, may appear from 
this single consideration : We must be holy in 
heart and life, before we are conscious that we are 
so ; — before we can have the testimony of our spir- 
it that we are inwardly and outwardly holy. But 
we must love God before we can be holy at all j 



332 LECTURE XI. 

this being the root of all holiness. Now we cannot 
love God, till we know he loves us ; — ' we love him 
because he first loved us,' And we cannot know 
his pardoning love to us, till his Spirit witnesses it 
to our spirit. Since, therefore, this testimony of 
his Spirit must precede the love of God, and all ho- 
liness, of consequence it must precede our inward 
consciousness thereof, or the testimony of our own 
spirit concerning them. 

" Should it be still enquired, How does the Spir- 
it of God ' bear witness with our spirit, that we are 
the children of God,' so as to exclude all doubt, and 
evince the reality of our sonship ? — the answer is 
clear from what has been observed above. And 
first as to the witness of our own spirit : — the soul 
as intimately and evidently perceives when it loves, 
delights, and rejoices in God, as when it loves and 
delights in any thing on earth. And it can no more 
doubt whether it loves, delights, and rejoices in God 
or not, than whether it exists or not. If, therefore, 
this be just reasoning, he that now loves God, that 
delights and rejoices in him with a humble joy, and 
holy delight, and an obedient love, is a child of 
God. 

" The manner of the Divine testimony I do not 
take upon me to explain. But the fact we know^ ; 
namely, that the Spirit of God does give to a be- 
liever, such a testimony of his adoption, that, while 
it is present to the soul, he can no more doubt the 
reality of his sonship, than he can doubt of the shi- 
ning of the sun, while he stands in the full blaze of 
his beams." 

Dr. Adam Clarke expresses himself thus : — 



OF THE HOLY SPIRIT. 333 

" The Holy Spirit is to bear His testimony where 
it is absolutely necessary, — where it can be proper- 
ly discerned, — where it can be fully understood, — 
and where it cannot be mistaken : viz. in their hearts ; 
or, as St. Paul says, Rom. viii. 16, the Spirit itself 
bears witness with our spirit. The Spirit of God w^ith 
the spirit of man — Spirit with spirit. Intelligence 
with intelligence, — the testimony given and receiv- 
ed by the same kind of agency. A spiritual agent 
in a spiritual substance. 

" This witness is not borne in their passions, nor 
in impressions made upon their imagination ; for 
this must be from its very nature, doubtful and 
evanescent ; but it is borne in their understanding, 
not by a transitory manifestation, but continually : 
unless a man by sins of omission or commission, 
grieve that Divine Spirit, and cause him to withdraw 
his testimony, which is the same thing as the Divine 
approbation. And God cannot continue to the soul 
a sense of His approbation, when it has departed 
from the holy commandment that was given to it. 
But even in this case, the man may return by repent- 
ance and faith to God, through Christ, when par- 
don will be granted and the witness restored. 

" Whenever this Spirit comes, it bears a testimo- 
ny to itself. It shows that it is the Divine Spirit by 
its own light ; and he who receives it is perfectly 
satisfied of this. It brings a light, a power, and a 
conviction, more full, more clear, and more convin- 
cing to the understanding and judgment, than they 
ever had, or ever can have, of any fact brought be- 
fore the intellect. The man knows that it is the 
Divine Spirit, and he knows and feels that it bears 



334 LECTURE XI. 

testimony to the state of grace in which he 
stands. 

" So convincing and satisfactory is this testimo- 
ny, that a man receiving it is enabled to call God 
his Father, with the utmost filial confidence. Sur- 
prised and convinced, he cries out at once, Abba, 
Father ! my Father ! my Father ! Having as full a 
confidence that he is a child of God, as the most 
tenderly beloved child has of his filiation to his na- 
tural parent. He has the ' full assurance of faith' 
— the meridian evidence that puts all doubts to 
flight. 

" And this, as was observed above, continues ; 
for it is the very voice of the indwelling Spirit — 
' the Spirit of his Son,' which continues to cry, 
Abba Father, in the heart of the true believer. 
And it is ever worthy of remark, that when a man 
has been unfaithful to the grace given, or has fallen 
into any kind of sin, he has no power to utter this 
cry. The Spirit is grieved, and has departed, and 
the cry is lost ! No power of the man's reason, or 
fancy, or imagination, can restore this cry. Were 
he to utter the words with his lips, his heart would 
disown them. But on the other hand, while he 
continues faithful, the witness is continued, the 
light, and the conviction, and the cry are maintain- 
ed. It is the glory of this grace that no man can 
command this cry, and none can assume it. Where 
it is, it is the faithful and true witness : where it is 
not, all is uncertainty and doubt," 

The views of Mr. Watson are as follows : 

" Our own spirits can take no cognizance of the 
mind of God as to our actual pardon, and can bear 



OF THE HOLY SPIRIT. 335 

no witness to that fact. The Holy Spirit only, who 
knows the mind of God, can be this witness ; and 
if the fact that God is reconciled to us can only be 
known by him, by him only can it be attested to us. 
It cannot, therefore, be as well for us to have re- 
course at once to the evidence of our own spirits, 
because, as to this fact our own spirits have no evi- 
dence to give. They cannot give direct evidence 
of it ; for we know not what passes in the mind of 
the invisible God : they cannot give indirect evi- 
dence of the fact ; for no moral changes, of which 
our spirits can be conscious, have been stated in 
scripture, as the proofs of our pardon ; they prove 
that there is a work of grace in our hearts, but they 
are not proofs of our actual forgiveness. Our own 
spirits are competent witnesses that such moral ef- 
fects have been produced in our hearts and charac- 
ter, as it is the office of the Holy Spirit to produce : 
they prove, therefore, the reality of the presence of 
the Holy Spirit with us and in us. That competent 
and infallible witness has borne his testimony that 
God is become our Father ; he has shed abroad his 
holy comfort — the comfort which arises from a sense 
of pardon — and his moral operation within us, ac- 
companying or immediately following upon this, 
making us new creatures in Christ Jesus, is the 
proof that we are in no delusion as to the witness 
who gives this testimony being the Spirit of God." 
In addition to the above, let the following obser- 
vations of Professor Witsius be seriously regarded. 
" The Spirit cheers us also in another form, by caus- 
ing us to know the things that are freely given us of 
God, (I Cor. ii. 12.) This he doth by secretly 



336 LECTURE XI. 

witnessing to our spirit and with our spirit. (Rom. 
viii, 16.) And truly, it is the voice of the Spirit 
only that is able to raise up the soul bowed down 
under the weight of its sorrows. Although a per- 
son should speak with the tongue of men and of an- 
gels, whilst the internal operation of the Spirit doth 
not concur, he will prove a miserable comforter. 
But a single word of the Spirit has greater efficacy 
than a thousand discourses addressed to the outward 
ear, by all the prophets, evangelists, and apostles, 
nay, by the Lord Jesus himself, unaccompanied by 
the inward teaching of the SpiYiV^----(^Dissertations 
on the Creed,) 

Thus it is peculiarly the work of the Spirit to 
comfort believers with an assurance of their adop- 
tion. God does not now speak with an audible 
voice from heaven, as he did to Abraham and the 
prophets, in days of old. He does not now speak to 
us by the voice of his beloved Son. But he speaks 
to us now in his word, and that word is accompanied 
by the energy of his Spirit. Nay, further, he speaks 
to us by the immediate operation of his Spirit on 
our heart. Let it not be accounted enthusiasm thus 
to talk of the work of the Spirit. Other churches, 
and other ministers, talk thus as well as the Meth- 
odists. The Church of England and the Protes- 
tant Episcopal Church pray thus — " O God make 
clean our heart within us ; And take not thy Holy 
Spirit from us." And Dr. Watts, in one of his ex- 
cellent hymns, prays thus : 

" Assure my conscience of her part 

In the Redeemer's blood, 
And bear thy witness with my heart 

That I am born of God." 



OlF THE HOLY SPIRIT. 337 

One of the old Puritan Divines speaks thus — " Ano*- 
ther office of the Spirit is immediate — it is a bright 
irradiation of the Holy Ghost, beaming out upon 
the soul, witnessing to the soul its adoption by Jesus 
Christ, and right and title to the kingdom of God,"" 
Robert Hall says, " It belongs to the Spirit to seal 
us to the day of redemption ; to put that mark and 
character upon us which distinguish the children of 
God, as well as to afford a foretaste and an earnest 
of the future inheritance." Similar language, and 
expressions equally strong, are used by those ven- 
erable Prelates of the English church, whose names 
are an honor to the age in which they lived; viz. 
Bishops Pearson, Hooker, Hooper, Horsley, An- 
drew, Brownrigg, Usher, and others, as quoted by 
Mr. Watson, in his Theological Institutes, ch. xxiv. 
Part II. 

But here a question arises, which it may be well 
to consider and answer : it is this — " How are these 
t)perations of the Spirit on the human mind to be 
distinguished from the workings of our own ima- 
gination, and from the suggestions of the adversary 
of souls ?" 

It is certainly a matter of infinite and eternal im* 
portance to be set right here ; for delusion in this 
matter is the more to be dreaded, as it is our soul s 
interest that is at stake, and it is for eternity, as 
well as for time. But at this stage of the inquiry, 
it may be well to remind the reader, that " the na- 
tural (^the nnrenewed) man receiveth not the things 
of the Spirit of God ; for they are foolishness unto 
him : neither can he know them, (but by the Spirit,) 
because they are spiritually discerned," the truth of 

29 



338 LECTURE XI^ 

which remark will appear, if we consider how foolish 
the whole of religion appears to some, how unrea- 
sonable some parts of it appear to others, and how 
absurd some parts of Christian doctrine appear to 
others. One man wonders that Christians should 
think that one part of time is more sacred than 
another ; another laughs at the folly of those who 
suppose that there is a personal devil and an ever- 
lasting hell. In fact, there are Pharisees and Sad- 
ducees now, as well as in our Lord's time. One 
of the greatest ornaments of English literature has 
laid it down as an axiom, that a man cannot he con- 
scious of Ms acceptance with God in this worlds "be- 
cause no man can know that he has repented suffi- 
ciently.'^'^ Whereas, of all the sinners in the world, 
that man would be farthest from remission of sins, 
if the gospel be true, who should judge that he had 
repented " sufficiently /" This same great man, 
when near death, was afraid to enter the eternal 
world, and when some of his friends, in order to 
comfort him, reminded him of the great good he 
had done, he exclaimed, " Ah ! but how can I tell 
when I have done enough'^'' [See Mrs. Hannah 
More's account of the last hours of Dr. Samuel 
Johnson, in the 1st vol. of her memoirs^ lately 
published.] 

There is, it would seem, a very unreasonable pre- 
judice against what is called the immediate inspira- 
tion of God, and the doctrine of sensible impressions. 
We admit that man can speak to his fellow man 
so as to be understood, but we deny, or doubt at 
least, that God, who made man, can so speak to his 
spirit as to be understood^ If it be inquired, " By 



OF THE HOLY SPIRIT. 339 

what means do we distino^uish one man from ano- 
ther?" the answer is, "By his personal appear- 
ance." If it be inquired again, " How do we dis- 
tinguish one man from another without seeing 
them V- the answer is, " By the sound of the voice 1" 
But how shall a person who is not only blind, but 
deaf also, distinguish one from another ? We are 
acquainted with one* who is not only blind, but deaf 
and dumb Siho, and yet she can distinguish between 
a friend and a stranger. She has a method of dis- 
cerning one from another, whether it is by the smell 
or touch, w^e cannot say, but suppose it to be by 
sensible impressions made on some of the bodily or- 
gans, and by that means conveyed to the mind. 
Now it would be strange indeed if He who formed 
the eye could not see ; if He who planted the ear 
•could not hear ; and it w^ould be equally strange if 
He who formed man's spirit, or breathed it into him, 
should not be able to hold communion with him. 

Christ gives us to understand, in the tenth chap- 
ter of John, that his sheep know his voice, but a 
stranger they will not follow, for they know not the 
Toic€ of strangers. If, then. Christians can dis- 
tinguish the voice of Christ from the voice of stran- 
gers, the question is, " How do they do it ?" They 
<lo not hear it with the outward ear ; they do not see 
him with the bodily eye ; they cannot touch him 
now, for he has ascended to heaven. How then do 
they know his voice, or discern the operation of his 
hand ? the answer is, " By sensible impressions J''' 
— ■" Spirit with spirit," as Dr. Clarke says, the 

*j4ilia Brace, .at the American Asylum, Hartford, 



340 LECTURE xr. 

Spirit of God operating upon the spirit of man.- 
When one speaks to another, a sensible impression is 
niade upon the soul, through the medium of hear- 
ing ; and hy the manner of speaking, we discern 
whether he speaks to us in anger or in love. So 
when a stranger, whom we never saw before, speaks 
to us, or enters into conversation with us, we can 
soon discover what spirit he is of. If he treat with 
levity and scorn the solemn verities of the Chris- 
tian rehgion ; if he ridicule the idea of divine reve- 
lation, and deny the being of a God, we say at once, 
he is an infidel ! By these plain marks we know 
that his voice is not that of a friend ! So, when a 
strong impression is made on my mind — a temptation 
to blaspheme the name of God — an impression that 
he is cruel or unjust, and a temptation to rebel 
against him, I know, on a little reflection, that " an 
enemy hath done this, and that that enemy is the 
DEVIL !'^ It is not the voice of nature, nor of rea- 
son, nor of '^ divine philosophy," nor of revelation, 
nor of man, nor of Christ, nor of God. So when 
a strong impression is made on my mind that all my 
past sins are blotted out, and this impression is ac- 
companied with a portion of God's own word, as 
for example, " Be of good cheer, thy sins are for- 
given thee," and at the same instant, " fear gives^ 
place to filial love, and peace o'erflows my heart"— 
and more especially, when all this comes upon me 
after a season of deep conviction for sin, of dark- 
ness and doubt, of grief and pain, and earnest strug- 
gling in prayer for this very blessing, I know that it 
is not a delusion of the devil, for it is not according 
to his character to give peace to penitent souls, anni 



OF THE HOLY SPIRIT. 341 

to set at liberty those that are bound, but to accuse 
and perplex, and trouble and condemn. 

But may not all this be the work of fancy ? It is 
presumed not ; for 

1. Though it may be consistent with our natural 
depravity for us to seek to justify ourselves in our 
sins before men, yet no man in his senses will be 
ready to despair at one moment, and rejoice the next 
^' with joy unspeakable and full of glory," without 
some supernatural cause ; and more especially as it 
is the prerogative of God alone to condemn and to 
acquit. There may be a false peace, we admit, but 
that will invariably be accompanied with a love of 
sin, in some way or other ; whereas, true peace is 
always attended with an abhorrence of sin. Satan 
may be permitted, as in the temptation of Christ, to 
bring the scriptures to our remembrance. He might 
even whisper " God is love," and bring it forward as 
an appropriate text to support a false doctrine, but 
he will never teach us to love our enemies, to for- 
give them, and to pray for them ! When, therefore, 
these sudden impressions are attended with the an- 
swer of a good conscience, and are followed by the 
fruits of the Spirit, such as " love, joy, peace, long- 
suffering, gentleness, goodness, faith, meekness, 
temperance, patience, humihty, and brotherly-kind- 
ness," we may know that they are from the Spirit 
of God. Wherever the fruits of the Spirit are 
found, there we may be sure the Spirit of God re- 
sides ; and whenever the Spirit of God whispers 
peace, it will always carry its own evidence with it ! 
Who ever " gathered grapes of thorns, or figs of 
thistles ?" If the fruit be good, can the tree be evil ? 

29* 



342 LECTURE XT. 

It is by the light of the sun that we see the sun, and 
he must have very poor optics that cannot see that 
luminary at noon-day, when he shines without a 
cloud. We should account that man deceived who 
should say the sun shines on him at midnight, 
when it is darkness all around ; but let us not say 
it is midnight, and the sun does not shine, because 
we are blind, when there are many witnesses at 
hand who can testify that the sun shines, and that 
they can see his light as well as feel his beams. An 
unconverted man may be a stranger to these inward 
feelings, but depend upon it, when by divine grace 
he is made a partaker of them, he will know what 
they mean, and from whence they come. 

2. These feelings are experienced by thousands 
every year, who by the grace of God can set to 
their seal that He is true. There are thousands of 
living witnesses who have passed from death unto 
life, who can tell you the time and the place where 
the Lord spoke peace to their souls. Their former 
lives proclaimed to all around that they were the 
children of the wicked one : their present conduct 
is a proof that their feelings and impressions at the 
time alluded to, were not the "visions of a wild en- 
thusiast," nor "the day dreams of an ignorant fa-- 
natic." They can sing with the poet, 

" Long my imprison'd spirit lay, 
Fast bound in sin and nature's night :. 
Thine eye diffus'd a quickening ray, 
I woke, the dungeon flam'd with light ; 
My chains fell off, my heart was free, 
I; rose, went forth, and followed thee." 

C, Wesley.. 



OF THE HOLY SPIRIT. 343 

On this subject, Mr. J. Wesley, with his usual- 
perspicuity, speaks thus : — " How am I assured that 
I do not mistake the voice of the Spirit ? Even by 
the testimony of my own spirit ; by the answer ofa 
good conscience from God : hereby you shall know 
that you are in no delusion, that you have not de- 
ceived your own soul. The immediate fruits of the 
Spirit ruling in the heart, are love, joy, peace, hum- 
bleness of mind, meekness, gentleness, longsuffer- 
ing ; and the outward fruits are, the doing good to 
all men, and a uniform obedience to all the com- 
mands of God." 

Professor Witsius, before quoted, speaks thus : — 
" Nor is it very difficult for believers, provided they 
give due attention and diligence, to distinguish these 
operations of the Spirit from the illusions of the 
flesh or of a malignant demon, or even from those 
common operations of the Spirit which are unpro- 
ductive of holiness. This appears from the words 
of our Lord : ^Even the Spirit of Truth whom the 
world cannot receive^ because it seeth him not. 
neither knoweth him ; but ye know him, for he d.wel- 
leth with you, and shall be in you.' These opera- 
tions are discerned, both from their very nature^ 
when separately considered ; and from the order 
in which they are wisely connected, and the relation 
they bear to one another. In each of them there 
is a brightness, majesty, and efficacy, so conspicu- 
ous and striking, that the light of noon-day doth 
aot more clearly discover the sun, than these ope- 
rations discover the Spirit as. their author." {Wes, 
Meth. Mag. 1824, JO. 542.) 

Let us now enquire, What is our duty in refer- 
ence to the Holy Spirit ?. And, 



344 LECTURE XI. 

1. As a Spirit of Divine illumination, let us pray 
for his influence. " Lighten our darkness, O LordT^ 
we beseech thee." ** Grant us thy Holy Spirit, that 
those things may please thee which we do at this 
present, and that the rest of our life may be pure 
and holy." " Grant us. Lord, we beseech thee, the 
Spirit, to think and do always such things as are 
right and pleasing in thy sight." "And, forasmuch as 
without thee, we are not able to please thee, mer- 
cifully grant that thy Holy Spirit may in all things 
direct and rule our hearts."* And while we thus 
pray, let us remember, for our encouragement, the 
words of Christ, " If ye then being evil, know how 
to give good gifts unto your children, how much 
more shall your Heavenly Father give his Holy 
Spirit to those that ask him." Let us beware, also, 
of quenching this heavenly light within us. This 
may be done by neglect of duty — by mixing with 
wordly company, when neither business nor duty 
require it — by what are called little sins, and by a 
light and trifling, as well as any other unholy spirit. 

2. As a convincing Spirit, whose business it is to 
reprove the world of sin, of righteousness, and of 
judgment, let us pray that he would work mightily 
in the hearts of unbelievers, that he would awaken 
and alarm them, that he would strip them of their 
self-righteousness, and show them their guilt and 
danger. 

3. As a guide into all truth, we should submit 
our understandings to his divine teaching, and pray 
that he would preserve our minds from error, and 

*Church service* 



OF THE HOLY SPIRIT. 345 

lead them into all truth. What heavenly thoughts 
can he not inspire ? What wise directions can he 
not suggest ? What a happy train of reflections 
can he not induce ? What holy purposes, pious 
resolutions, good determinations, and gracious dis- 
positions, can he not raise in our weak and distem- 
pered minds ? 

4. As a quickening Spirit, or the author of regen- 
eration, we should pray that his word may be quick 
and powerful, and that dead souls may be raised to 
life by his divine power. How can a fallen spirit, 
" dead in trespasses and sins," raise himself to new- 
ness of life ? Can a dead body quicken itself ? 
" Can the Ethiopian change his skin, and the leop- 
ard his spots ?" How can a man change his own 
heart, " purpose," or '' preference," unless he have 
a disposition so to do ? And how can he have this 
gracious disposition unless he ask it of God ? 

5. As the Spirit of adoption, we should pray that 
he would witness with our spirits that we are born 
of God, and that we might " know what is the hope 
of our calling ;" — that we might " rejoice evermore, 
and in every thing give thanks." 

6. As a Spirit of interceding grace, we should 
seek his aid ; we should pray that he would " help 
our infirmities" in prayer, " for we know not what 
to pray for as we ought," without his help. 

7. As a refining Spirit, or the Sanctifier of his 
people, we should look to him for that purity and 
holiness without which we cannot see the Lord, and 
ever pray, " Cleanse the thoughts of our hearts by 
the inspiration of thy " Holy Spirit." " Make 
clean, O God, our hearts within us, and take not 
thy Holy Spirit from us." 



346 LECTURE XI. 

8. As the Holy Ghost, the Comforter, we should 
look to Him for comfort in all our tribulations, for 
support in all our afflictions, and for that divine aid 
under all trials, which alone can bear us up. A 
minister may preach the word of consolation — a 
friend may speak kindly, — but it is the Holy Spirit 
only that can impart solid peace in the hour of trial. 

9. As the Spirit that seals the sons of God, we 
should endeavor to regard and treat him as our best 
friend, our indwelling and abiding friend I Our 
earthly friends may die — a brother may depart — a 
sister may sicken and fade away — a husband may 
change — a wife prove unkind — creatures may fail, 
but the Holy Spirit liveth and abideth for ever. Let 
us not neglect his commands. Let us not slight his 
counsels. Let us not grieve him, lest he take his 
everlasting flight, and visit us no more ! 

Lastly, let us bear in mind the importance of this 
subject. The Evangelical churches in England and 
elsewhere, have often taken this subject into serious 
consideration. In 1823, in one county in England, 
a regular course of lectures, amounting to ten^ were 
delivered on this subject. In one city, twenty-four 
lectures were given on this subject exclusively. At 
several public meetings of different religious denom- 
inations, resolutions w^ere passed recommending 
special prayer for the gracious outpouring of the 
Holy Spirit. 

In an account of a late wonderful revival of reli- 
gion in Sheffield, Yorkshire, in which twelve hun- 
dred were hopefully converted, the writer calls it 
" a gracious outpouring of the Holy Spirit." And 
we all know what was the immediate and most pow^ 



OF THE HOLY SPIRIT, 347 

erful cause of the greatest awakening and conver- 
sion recorded in the New Testament, viz. on the day 
of Pentecost — it was the extraordinary effusion of 
the Holy Spirit, predicted by Joel and promised by 
the Saviour. And in that great and glorious day, 
spoken of by the prophet Zechariah, when the Jews 
shall look upon him whom their fathers pierced, 
and shall mourn as one mourneth for his only son, 
the same Spirit will be poured out upon the house of 
David, and upon the inhabitants of Jerusalem. 

" Come Holy Spirit, Heavenly Dove, 

With all thy quickening powers ; 
Come, shed abroad a Saviour's love. 

And that shall kindle ours." 

" Now to God the Father, God the Son, and God 
the Holy Ghost, be all honor and glory, world with- 
out end. Amen !" 



LECTURE XIL 



OF THE TRINITY. 



'^^ ^Fhere are three that bear record in heaven^ th^ 
Father^ the Word, and the Holy Ghost; and thesd 
three are one,^^ — 1 John, v, 7. 

Many object to the doctrine of the Trinity be- 
cause they cannot comprehend it. But this objec- 
tion is of no weighty when it is considered that we 
are obhged to beheve ten thousand other things, 
which, if they are not equally incomprehensible, are so 
far above the reach of our limited powers that they 
are necessarily mysterious to us* The Unitarian 
believes in one God. Can he then comprehend 
the divine essence ? Can he tell how a being ne- 
cessarily exists who had no beginning, " who ne'er 
began to be ?" Can he tell how He is present 
alike in every place ? Can he tell whether space is 
inj&nite or not ? Can he Solve the problem of in- 
finity? Some object to the doctrine because it 
seems unreasonable. But how do they know what 
is unreasonable ? Whose reason is to be the stand- 
ard? To some men it seems unreasonable that 
the earth should turn round in twenty-four hours ; 
to others it seems more so that it should be at rest, 



t)F THE TRINITY* ^49 

«ind the sun and planets should move round the 
^arth, as they appear to do to the superficial ob- 
server. If the telescope and the microscope had 
never been invented, our knowledge must have been 
very limited as it respects the objects brought to 
view by those wonderful instruments. The inven- 
tion of the mariner's compass, and of the art of 
printing, have served greatly to enlarge the bounda- 
ries of our knowledge, as the discovery of the pow- 
^r of steam, and its present application, have serv- 
ed to increase our wealth and pleasure. Reason 
must admit that an infinite Being must know more 
than a finite being. Who will be so bold as to de- 
ny that the secret of perpetual motion is known to 
the Most High ? and w^ho that admits such a propo- 
sition, will deny the possibility of its being re- 
vealed ? 

" In vain do infidels and semi-infidels object to 
the doctrines of scripture, as being inconsistent 
with reason. That these doctrines rise far above 
the discoveries of reason, and cannot by any ra- 
tional process be explained or accounted for, is al- 
lowed ; but that there is in them any thing really 
contradictory to reason, is wholly denied. Reason 
has its own province, within which its services are 
indispensable. But if reason go beyond its ap- 
pointed province, and presume to judge and decide 
about matters too high for its apprehension, it only 
discovers its own weakness and inefiiciency ; it 
shows the limitation of its own powers, and convin- 
ces us that beyond certain boundaries it has no 
means whatever of acquiring knowledge, and is 

30 



350 LECTURE XII. 

therefore wholly incompetent to form any judg- 
ment." — (Rev, W, P. Burgess.) 

Right reason is to the mind what the eye is to the 
body. It often sees things indistinctly for want of 
clearer light, and some things it cannot see at all, 
because they are at so great a distance. When 
clearer light is obtained, or the object is brought 
sufficiently near, it sees them as they are. By the 
aid of a good telescope, we can see stars that we 
never could have discovered by the naked eye ; and 
by the aid of divine revelation we can discover 
things which unassisted reason never could have 
found out. But it is necessary to look through the 
telescope in order to see the stars ; and it is no less 
necessary to look into the volume of divine revela- 
tion to see those things which the naked eye of 
reason hath not seen ; and in that case, 

" Faith lends its realizing light — 
The c!ouds disperse — the shadows fly : 
The invisible appears in sight, 
And God is seen by reasori's eye." 

If reason be a natural faculty of the human mind, 
it must be as strong and as perfect in the mind of 
an atheist as in any one else ! How then are we to 
account for the fact of his atheism ? If, on the 
other hand, faith be a moral quality of the human 
mind, why should we wonder that some men deny 
the doctrine of the Trinity? Unreasonableness 
and unbelief generally go together. They were so 
associated in the mind of the apostle, who prayed 
that he might he delivered from " unreasonable and 



OF THE TRINITY. 351 

wicked men," assigning as a reason, " all men have 
not faith." If, therefore, any one should say, " I 
cannot believe the doctrine of the Trinity," suppos- 
ing it to be a doctrine of Holy Scripture, we may 
justly suspect either the strength of his mind or the 
goodness of his heart. 

We have already proved from the scriptures that 
Jesus Christ is a divine person ; and we have also 
proved that the Holy Ghost is a divine person, and 
as there is no question but the Father is a divine 
person, it will therefore follow that these three di- 
vine persons are one God. This is the point to be 
proved in the present Lecture. 

The subject is one of deep and solemn interest. 
It is one of pure revelation — one that unassisted 
reason never could have discovered ; but if found 
in the holy scriptures, must be believed at the peril 
of our souls. On no subject is the inadequacy of 
human language so much felt as on this. Our very 
conceptions, even to their utmost stretch, fall infi- 
nitely below the elevated theme : how much more in- 
competent, then, must be any attempted expression of 
the awful reality. And how reasonable the supposi- 
tion, that He, whose very being is incomprehensible, 
should be so in the manner of his existence. The 
Psalmist has said, " Holy and reverend is his name." 
Let us, therefore, approach the subject with the de- 
voutest awe, for the ground on which we now tread 
is holy. Nor is any mind fitted for the contempla- 
tion, unless deeply imbued with reverential caution. 
This spirit is repeatedly inculcated in the sacred 
writings, and is always necessary for a rational and 
profitable survey of the divine character. 



352 LECTURE XII. 

And, since the Bible is not in itself a complete 
religious dictionary ; and the English version, though 
perhaps the best extant, cannot be identified as the 
language of inspiration, there must, of necessity, 
be some words brought into requisition which are 
not literally and verbally scriptural. Of this cha- 
racter is the term Trinity, implying three in one — 
a doctrine which is most unequivocally contained in 
the general phraseology of scripture, but especially 
in feuch texts as these : " Go and teach all nations^ 
baptizing them in the name of the Father, of the 
Son, and of the Holy Ghost," Matt, xxviii. 19. 
" The grace of our Lord Jesus Christ, the love of 
God, and the fellowship of the Holy Ghost be with 
you." 2 Cor. xiii. 14. On the first of these texts,. 
St, Jerome, who lived in the fourth century of the 
Christian era, remarks, '^ We are thrice dipped in 
the water, that the mystery of the Trinity may ap- 
pear to be but one. We are not baptized in the 
names of Father, Son, and Holy Ghost, but in one 
name, which is God's ; and therefore, though we be 
thrice put under water to represent the mystery of 
the Trinity, yet it is reputed but one baptism." Jus- 
tin Martyr, who lived in the second century, says, 
" We worship the Father, Son, and Spirit." And 
Tertullian, who lived in the same century, says, 
" There is a Trinity of one divinity, the Father, 
and the Son, and the Holy Ghost." To these posi- 
tive testimonies may be added a negative argument : 
those who acknowledge the divinity of Christ and 
of the Holy Ghost, are never called heretics by any 
writer of the first three centuries^ which i& surely a 



OF THE TRINITYr 353 

Strong proof that the doctrine of the Trinity was 
the doctrine of the primitive cliurch. (^Watson,) 

But if the term Trinity be not found in the scrip- 
tures, neither is the term Deity, nor even Provi- 
dence, as apphed to God, and yet who, except an 
Atheist, will deny either the one or the other ? 
" The propriety of employing these terms," says 
Dr. J. P. Smith, " rests upon the same foundation, 
as the use of general terms in all other investiga- 
tions, namely, they are abbreviations of language, 
and serve as instruments of thought. It is unrea- 
sonable to object that these identical words are not 
found in scripture. The proper consideration is, 
whether the objects and facts for which they are 
nsed, are there or not." My design, in this Lec- 
ture, is not to speak in my own words, nor in the 
words of uninspired men, so much as in " those 
words, and in that wisdom which the Holy Ghost 
teacheth," believing, with Mr. Watson, that, " the 
moment we begin to explain this subject beyond the 
written word of God, we plunge ourselves into in- 
extricable difficulties." 

The first intimation of the doctrine of a trinity of 
persons in the Godhead, is in the first chapter of 
Genesis. The name of God, as it there stands in 
the Hebrew Bible, is in the plural form, and if lite- 
rally translated, would be " In the beginning God^ 
created the heavens and the earth." The same re- 
mark will apply to the first verse in the 12th chap- 
ter of Ecclesiastes, '* Remember now thy Crea- 
tors," And the same also in reference to Malachi 
i, 6, " If I be Adonim (Masters,) where is my 
fear ?" If we admit that the terms Jehovah Elo- 

30* 



354 LECTURE xir. 

HIM, properly translated, would be " The Lord thy 
Gods," we must allow, to go no farther, that this 
doctrine is imphed in the very name of God. 

But in addition to this, we have the testimony of 
the Holy Spirit himself, to assure us of a plurality 
of persons in the Godhead, for in the 1st chapter of 
Genesis, 26th ver., it is recorded that God said " Let 
us make man in our own image, afterr our likeness.'' 
And again in the 3rd chapter, " Behold, the man is 
become as one or us," not simply " us," but " one 
OF us." So also, in the 6th chapter of Isaiah, we 
meet with a plurality of persons in the Godhead., 
" I saw the Lord sitting upon a throne, high and lift- 
ed up, and he said. Whom &hall I send, and who 
will go for us ?" In this passage the term '^ Holy" 
is thrice repeated, and St. John, in the 12th chapter 
of his Gospel, assures us that the prophet in this 
place spoke of Christ. 

It is observed by Dr. Kidd, in his Essay on the 
Trinity, that the repetition of the term God, in ev- 
ery act of the creation, recorded in the first chapter 
of Genesis, would be tautology in any other view 
than that of a Trinity of persons in the Godhead,, 
but with this in view, all is plain. And the same 
may be said with regard to the form of blessing re- 
corded in the 6th chapter of the book of Numbers. 
" The Lord bless thee, and keep thee : The Lord 
make his face shine upon thee, and be gracious un- 
to thee : The Lord lift up his countenance upon 
thee, and give thee peace." This threefold repeti- 
tion of the word Lord, is very striking ; it is very 
similar to the apostolic benediction ; the one ex 
pressive of the first, the other of the second, and the 



OF THE TRINITY. 355 

Other of the third person of the divine Essence. 
The very same use of the word is found in Isaiah 
xxxiii. 22. " The Lord is our Judge ; The Lord is 
our Lawgiver ; The Lord is our King." A similar 
form of expression is used by David, as recorded in 
the 2d book of Samuel, xxiii. 2, 3 : " The Spirit of 
the Lord spake by me — The God of Israel said— 
The Rock of Israel spake." A similar phraseology 
is also used in the New Testament, Rev. iv. 8. 
" And they rest not day nor night, saying Holy, 
Holy, Holy, Lord God Almighty, which was, and 
is, and is to come." And again, in Ephesians iv. 
4 — 6, " There is one Spirit, one Lord, one God." 
And again, in St. Paul's 1st Epistle to the Co- 
rinthians xii. 4 — 6, " There are diversities of 
gifts, but the same Spirit : There are differences of 
administrations, but the same Lord : There are 
diversities of operations, but it is the same God 
which worketh in all." 

I shall now endeavor to prove that the names, at- 
tributes, and actions of God the Father, belong equal- 
ly to the Son, and Spirit ; from whence it will fol- 
low, if Christ be God, and the Holy Ghost be God, 
in name, attribute, and actio?!, and there be but one 
God, in nature and essence, that " these three are 
one,^^ 

1. The Name of God is applied to the Father in 
every part of the scriptures — this needs no proof. 
It is equally true that the same name is applied to 
the Son, in Psalm xlv. as quoted by St. Paul, Heb» 
i. 8. " Thy throne, O God, is for ever." In Isai- 
ah, also, he is called " The Mighty God :" — in 
Paul's epistle to Titus,. '' The Great God :"— and 



356 LECTURE xn, 

in his epistles to Timothy, " The living God''— 
" The blessed God"—" The only wise God," and 
" God our Saviour." The same name also is ap- 
plied to the Holy Ghost, in the Acts of the Apos- 
tles — " Then Peter said to Ananias, Why hath 
Satan filled thy heart to lie to the Holy Ghost ? 
Thou hast not lied ui^to men, but unto God," And 
in Paul's epistle to the Colossians, Chap. ii. ver. 2 ; 
as also in 1 Cor. iii. 16, 17. 

2. The Attributes of God are possessed equally 
by the Son and Spirit, as by the Father. Is Eterni- 
ty an attribute of the Father ? so it is of the Son. 
John viii. 58 ; 1 Tim. i. 17 ; Rev. i. 8, and 17 ; 
and so it is of the Holy Ghost. Heb. ix. 14. Is 
Omnipresence an attribute of the Father ? so it is of 
the Son, Matt, xviii. 20 ; and so it is of the Spir- 
it. Psalm cxxxix. 7 — 12. Is Omniscience an attri- 
bute of the Father ? so it is of the Son and Spirit — 
compare Psalm cxxxix. 23, with Jer. xvii. 10 : Rev, 
ii. 23 ; Rom. viii. 27 ; and 1 Cor. ii. 10. Is Fore- 
knowledge an attribute of the Father ? so it is of the 
Son and Spirit. 1 Pet. i. 11 ; 1 Tim. iv. 1 ; Matt, 
xxiv. 24. Is Omnipotence an attribute of the Father ? 
so it is of the Son and Spirit. Gen. i. 1 ; John i.^ 
3 ; Psalm civ. 30. 

3. The Works of Omnipotence are performed 
equally by the Son and Spirit, as by the Father. 
Is Creation the work of the Father? so it is of the 
Son and Spirit, — compare Gen, i. 1, with John i. 3 ; 
Eph. iii. 9 ; CoL i. 16 ; Gen. i. 2 ; Job. xxvi. 13 ; 
Psalm xxxiii. 6 ; Job xxxiii. 4 ; Ps. civ. 30. Now 
observe, if the works of creation be ascribed equal- 
ly and indiscriminately to the Son and Spirit, as to 



OF THE TRINITY. 357 

the Father, as they certainly are in the above pas- 
sages, then it follows that the Son is a divine person^ 
and the Holy Ghost is a divine person, and that 
these three persons are One God. 

The work of Regeneration^ sometimes called a 
new creation^ is ascribed equally to the Son and 
Spirit, as to the Father, — compare John i. 13, with 
James i. 18 ; John v. 25 ; vi. 33 ; iii. 5 — 8 ; Titus 
iii. 5 ; 1 Tim. vi. 13 ; John v. 21 ; 2 Cor. iii. 6. 

The Resurrection of the dead is also ascribed to 
the Son and Spirit, as well as to the Father. Com- 
pare John V. 21, and vi. 39 — 54, with 2 Cor. i. 9 : 
1 Cor. XV. 45 ; Rom. viii. 11 ; John ii, 19 ; 1 Pet. 
iii. 18. Here we see that the Father raisethup the 
dead and quickeneth them ; that the Son hath life 
in himself, and quickeneth whom he will ; that he 
raised himself from the dead ; (John ii. 19,) that 
the Father raised him ; (Acts iii. 1 5,) and that he 
was quickened by the Spirit ; (1 Pet. iii. 18,) who 
shall also raise us up at the last day, (Rom. viii. 11.) 
So that it is clear that these three great works of 
Omnipotence ; — creation^ regeneration^ and the res- 
urrection of the dead, are ascribed equally to the Fa- 
ther, to the Son, and to the Holy Spirit, conse- 
quently these three are equal and worthy of equal 
honor. It appears, also, that the work of Inspira- 
tion is equally the work of the Father, Son, and 
Spirit, for it was God the Father that inspired the 
holy prophets to foretell future events ; it was " the 
Spirit of Christ, also, that was in them, that testified 
beforehand the sufferings of Christ, and the glory 
that should follow." It was also the Holy Spirit 



358 LECTURE Xllr 

that moved the holy prophets to write and speak as 
they did. (1 Peter i. 11 ; 2 Peter i. 21.) 

To the above may be added the follow^ing con- 
siderations : 

1. No fourth person is ever associated with or 
ever considered equal with God the Father Al- 
mighty. V/hen Christ was baptized, the Holy 
Ghost descended upon him, and the Father said, 
" This is my beloved Son, in whom I am well pleas- 
ed." So when Christians are baptized, it is done in 
the name of the Father, of the Son, and of the 
Holy Ghost. So also when the blessing of God is 
invoked, and the benediction pronounced, the names 
of the three sacred persons are mentioned, but 
never more. No Christian minister ever baptized 
in the name of Peter, or even of Mary, the mother 
of Christ's human nature, or prayed that the grace 
of Paul or of Apollos might be with the people of 
God. 

2. The words of Christ, as recorded by St. John 
in his last discourse, are all in accordance with this 
doctrine : " And I will pray the Father, and he 
shall give you another Comforter, that he may abide 
with you for ever." John xiv. 16. "But when the 
Comforter is come, whom I will send unto you 
from the Father, even the Spirit of truth, which 
proceedeth from the Father, he shall testify of me." 
John XV. 16. " All thino^s that the Father hath are 
mine ; therefore said I, that He, the Comforter, 
shall take of mine and show it unto you." John xvi. 
15. Had not this doctrine been the true one, we 
may w^ell suppose that Christ would have apprized 
his disciples of it ; he would have *said in this case^ 



OF THE TRINITY. 359 

as well as in a former, " if it were not so I would 
have told you ;" but he gave no such intimations ; 
the presumption therefore is, that the Father, Son, 
and Spirit, are equal, and that all men should honor 
the Son and Spirit, even as they honor the Father. 

3. The idea of a Trinity of persons in the God- 
head, has obtained in all ages, and among all na- 
tions. The Jews, who were always taught to be- 
lieve in the unity of God, and accounted it blasphe- 
my in Christ, supposing him to be a mere man, to 
count himself equal with God, according to their 
own writers, Philo Judseus and Moses Nachmanides, 
as cited by Grotius and quoted by Nelson, in his 
book of devotion, made this distinction in the God- 
head ; and so, say these learned authors, did Plato, 
the Gentile philosopher. 

A sect of Jews in Poland, called Soharites, from 
their veneration for the book of Sohar, a cabalisti- 
cal work, which they receive as the highest authori- 
ty, on their settlement in that country published a 
confession of faith, from which the following is ex- 
tracted : " We believe that though there is but one 
God, yet that there are three persons in the Deity, 
which, without any separation or distinction from 
each other, form a perfect unity. This truth is not 
only contained in the books of Moses, but also in 
all the writings of the prophets, and other parts of 
the holy Scriptures. It is said in the Sohar that 
the Thorah begins with the letter 'J Beth, which is 
formed by two horizontal lines and one vertical, 
that point to the unity of the Three. This belief 
in the Trinity in Unity is founded upon: the holy 
scriptures, where the doctrine is plainly taught in 



360 LECTURE XII. 

innumerable instances : as a proof of this, we shall 
quote a few passages. It is said by Moses, Gen. i. 
2, that the Spirit of Elohim, which is plural, moved 
upon the face of the waters 5 were there but 
one person in the Deity, Moses would have ex- 
pressed himself thus — the Spirit of Jehovah, or £/, 
moved : from this it plainly appears that it was his 
object at the outset of his writings to inculcate the 
doctrine of a Trinity of persons in the Deity. He 
says further, God says, let us make man in our im- 
age after our likeness ; Gen. i. 26 ; upon which the 
Sohar comments thus : Two there are, and One, 
which makes three, and these three are one. Again 
it is said. Gen. iii. 22, Jehovah Elohim spoke, say- 
ing, behold the man is like one of us. If there 
were not three persons in the Deity, why does it 
read Jehovah Elohim, in the plural, when Jeho- 
vah alone would have sufficed ; it was unquestiona- 
bly thus to prove the Trinity. It being said, the 
Lord came down to see the city and tower. Gen. 
xi. 5 — 7, and further, go to, let us go down and con- 
found their language, the question naturally occurs, 
to whom did Jehovah speak this ? He would not 
have thus spoken to the angels, who are his minis- 
tering servants, to whom he would have addressed 
himself in the language of command, and not in the 
way of request ; we conclude, therefore, that God 
spoke to his co-equals, the other persons who are 
of the same authority and dignity with himself. 

" We find it further recorded, that three men ap- 
peared to Abraham, Gen. xviii. 2 ; and yet on see- 
ing them he said. My Lord ; ver. 3. How can it 
otherwise be explained, that he should have seen 



OF THE TRINITY. 361 

three, and only addressed o?2e, if these three were not 
ojie ? Moses commands the Israehtes to take the 
blood of the Paschal Lamb, and strike on the two 
side posts, and on the upper door post ; Exod. xii, 
7 ; upon which the Sohar asks, why is this to be 
done just upon three places ? In order, it is answer- 
ed, that we should behold on these three places our 
perfect faith in the Triune and holy name of God; 
which is another proof of the three persons in the 
Deity. It is said by Moses, Gen. xix. 24, Then Je- 
hovah rained upon Sodom and upon Gomorrah 
brimstone and lire from Jehovah out of heaven ; 
which is another proof of a plurality of persons in 
the Deity. On the passage, Hear, O Israel, Jeho- 
vah our God is one Lord, the Sohar comments 
thus : Three are one. In Exod. iii. 6, it is said. The 
God of Abraham, the God of Isaac, the God of Ja- 
cob ; this repetition of the word God before each 
name of the three patriarchs, points at the Trinity ;' 
otherwise it would have been sufficient to have said, 
the God of Abraham, Isaac, and Jacob, Joshua 
says, chap. xxiv. 19, Ye cannot serve the Lord, be- 
cause he is holy, Elohim. Here Jehovah is put 
first, and then Elohim, and holy in the plural, which 
is another proof of the plurality in the Divine Be- 
ing—a Trinity in Unity."— (C. B. Vol IV. p. 257.) 
Dr. Kidd, in his Essay on the Trinity, has shown 
that in Hindostan, the famous statue of Brahma, 
Vishnu, and Siva, represents the doctrine of 
the Trinity. That part representing Brahma is 
considered the Creator, Vishnu the Preserver, and 
Siva the Regenerator. These statues are more 
than three thousand years old, Zoroaster, the 

31 



362 ttcTv^t: Ml. 

great philosopher of Persia and Chaldea, speats'^ 
thus : " A Triad of Deity shines forth through the^ 
whole world, and thus appears in this Triad, virtue.' 
wisdom, and truth." The same doctrine is pre- 
served in tradition in Scythia^ Thibet, Tartary^ and 
Siberia. "In the lofty hall of Odin, the Scandina- 
vian god, the roof of which is of brilliant gold, are 
three thrones, raised ob3 above another, and upoB 
each throne sits a sacred personage. The first is 
Har, the lofty one ; the secon-d is Jafnhar, equal to 
the lofty one ; and he who sits on the highest throne 
is called Thkii^i, the third. The same doctrine 
prevails in China^ of which the symbol is a charac- 
ter like the Greek Delta, In Egypt, the land of 
symbols and hieroglyphics, a circle represented 
the Divine Essence, and a triangle |:the Divine 
Persons. In Greece, Orpheus, who believed and 
taught the unitv of God, declared that all things 
were made by one Godhead, in three names. The 
Romans had a particular respect for the number 
three » The Fates were three ; the Furies three 5 
the Graces three, and the Muses^ which are now 
three times three, were originally three. Among 
the ancient Druids, Odin, Frea, and Thor, were the 
principal deities."— (iuJc^o) 

" The heathen philosophers," says Lord Boling- 
broke, " assumed a trinity of divine hypostases 
(personalities) in the Godhead. They held a Mo- 
nad, or unity, above all essence ; a secojid proceed- 
ing eternally from the first, and a third proceeding 
eternally from the second." The same author 
speaks of the Egyptian, Pythagorean, Piatonicy 
Zoroastrian, Chaldaic, and Samothracian Trinity* 



OP THE TRINITY. dOd 

Chevalier Ramsay has carried this matter still far- 
4:her, and has endeavored to show that some vesti- 
ges of the doctiine of the trinity are to be found 
among all nations, times, and religions. (Leland.) 

If it be objected that the early Christians borrow- 
ed the idea of a Triune God from the Jews, and 
that the Jews borrowed it from the disciples of Pla- 
to, we may ask, whence did the Platonists them- 
selves derive such an idea ? It is not surely so sim- 
ple or obvious, as to be likely to have occurred to 
the mind of a pagan philosopher ; or if it be, why 
vshould Unitarians suppose it to involve a contradic- 
tion ? How can we account for the universality of 
such an idea, as has been shown in the foregoing 
quotations, unless we admit that all nations of the 
earth received their first principles of religion by 
traditions from their ancestors ? It is much more 
reasonable and satisfactory to conclude that all man- 
kind derived their ideas of God and of religion, ori- 
ginally from one general revelation, made in the re- 
motest ages of the world, and tliat they were cor- 
rupted as they passed down from one generation to 
another. Admitting this, we cannot but admire the 
goodness of God in giving us the volume of revela- 
tion, so admirably calculated as it is to correct all 
errors on these subjects, and to preserve the truth 
-pure and uncorrupt to the latest periods of time. 
We may not be able to satisfy ^every doubt, and an- 
swer every objection that can be raised against the 
doctrine of the Trinity, but to such persons as are 
candid and sincere, the following observations will 
.eommend themselves as worthy of regard : 

'-' If such doctrines were not above our reason* 



364 LECTURE XII, 

there needed no revelation of them, but only a bare 
proposal of them to our reason, made by any body.; 
without any authority, and their own evidence 
would carry them through. As to the contradic- 
tion alleged in three being one, it is no contradic- 
tion, unless it be said that three are one in the self 
same respects ; for in divers respects there is no 
difficulty, that one may be three, or three thousand ; 
as one army may consist of many thousand per- 
sons, and yet it is but one army. There is but one 
human nature, and yet there are multitudes of per- 
sons who partake of that nature. It is not said that 
the three persons in the divine nature are one per- 
son; that would be a contradiction; but it is said 
that the three persons are one God. They are not 
three and one in the same respect ; they are three as 
to persons, and one as to nature ; here is no contra- 
diction. Again, that may be a contradiction in one 
nature, which is not so in another ; for example, — 
it is a contradiction to say that a man can go two 
miles as soon as one, when he travels at the same 
rate ; but it is no contradiction to say that the eye 
can reach the most distant star as soon as it can 
reach the nearest planet, for they are both seen at 
the same instant, though they are millions of mil- 
lions of miles distant ; and thought, which is more 
rapid than light, can reach the utmost boundaries of 
creation in less time than the sun's rays can reach 
the earth. 

" We find in our own nature, which is said to be 
made after the image of God, a very near resem- 
blance to the Holy Trinity, and of the different op- 
erations of each of the divine persons. For exam- 



OF THE TRINITY. 365 

pie— to know a thing present, and to remember 
what is past, and to love or hate, are different ope- 
rations of our mind, and are performed by dif- 
ferent faculties of it. Of these, the understanding 
is the father faculty, and gives being to things as 
to us ; for what we know not, is to us as if it were 
not ; this answers to creation. From this faculty 
proceeds the second, that of memory, which is a pre- 
serving of what the understanding has created to 
us. Then the third faculty, that of the will, v/hich 
loves or hates, proceeds from both the other ; for 
we cannot love or hate what is not first created by 
the understanding, and preserved to us by the mem- 
ory. And though these are different faculties, and 
their operations so different that the second proceeds 
from the first, or is begotten by it, and the third 
proceeds from the first and second in conjunction ; 
so that one is before the other in order of nature, 
yet not in time, for they are all congenial, and one 
is as soon in the soul as the other ; and yet they 
make not three souls, but one soul. And though 
their operations are different, and the one proceeds 
from the other, yet no one can act without the other, 
and they all concur to every act of each ; for in 
understanding and remembering, there is a concur- 
rent act of the will to consent to such understand- 
ing or remembering, so that no one can act without 
the other ; in which sense none is before or after 
the other, nor can any of them be or exist without 
the other," — (^Leslie.) 

" These parallels or analogies are not brought 
forward as proofs of the Trinity, of which the evi- 
dence is to be gathered wholly from the word of 

31* 



366 LECTURE XTI, 

God ; neither are they to be considered as perfectj^ 
but rather as very distant and incomplete analogies^ 
for we can have no perfect resemblance to the God- 
head ; they may, however, serve to help our labor- 
ing minds to form the justest notions of that adora- 
ble mystery which it is possible for us to form in the 
present state of our existence ; and they seem to^ 
rescue the doctrine sufficiently from the charge of 
contradiction, which has been so often urged against 
it by Socinian writers. To the last analogy we are 
aware it has often been objected, that the soul may 
be said to consist of ten or twenty faculties, as of 
three, since the passions are equally essential to it 
with the understanding, the memory, and the will^. 
and are as different from one another as these three 
faculties are. This, however, is probably a mis- 
take ; for the best philosophy seems to teach us 
that the passions are not innate ; that a man may 
exist through a long life,, a stranger to them; and 
that there are probably no two minds in which are 
generated all the passions ; but understanding, mem- 
ory, and will, are absolutely and equally necessary 
to every rational being." (Imp. Ency»} 

It is needkss to multiply illustrations, if illustra- 
tions they might be called, else we might speak of 
the sun as an instance. That glorious luminary is the 
necessary cause of what we call solar hght and heaty 
either by emitting the ray& from his own substance^ 
or by exciting the agency of a fluid diffused for that 
purpose throughout the system. Light and heat^ 
therefore, must be as old as the sun. In the sun 
there is substance, light, and heat ; and these three 
are one sun^ We can easily conceive of a sub-- 



OF THE TRINITY. 367 

Stance without light or heat, as a piece of 9harcoaL 
We can easily conceive of the same piece of char- 
coal ignited, and then there will be substance, light, 
and heat. The substance we know occupies only 
so much space, the heat we know fills a greater, and 
the light a greater still. We can easily conceive of 
the light of three lamps, as separate and distinct 
from each other, but let the three lamps be brought 
into one room, and then, though there be three 
lamps there will be but one light. Let any one 
give us a correct and definite idea of space with- 
out bounds, — duration without beginning, — and of 
the properties of attraction^ repulsion^ elasticity^ and 
motion ; — let him tell us by what law the particles 
of gold adhere, and the particles of air keep at a 
distance from each other, and we will endeavor 
to give him a more correct view of the doctrine 
of the Trinity ; — till then, we will refer him to 
the foUovv^ing works, — Watson's Theological In- 
stitutes ; Kidd's Essay ; Luckey's Defence ; Horse 
Solitarse ; Clarke's Notes, and Wesley's Sermon 
on this subject; and conclude by saying, in the 
words of the venerable Liturgy of our Mother 
Church, '' Glory he to the Father ; and to the Son / 
and to the Holy Ghost : As it was in the beginnings is 
now, and ever shall he ; world without end, AmenJ^^ 



LECTURE XIIL 



ON THE RESURRECTION OF CHRIST. 

" To whom also he shoived himself alive after Ms 
passion^ by many infallible proofs, being seen of them 
forty days.^^ Acts i. 3. 

The doctrine of Christ's resurrection from the 
dead, if true, is the key stone of the arch of that 
bridge that spans the river death, over which the true 
believers pass exultingly from earth to heaven, 
" fearing no evil" as they go. 

The resurrection of our Lord is the proof of his 
Messiahship ; and on the truth or falsehood of this 
alleged fact, Christianity must either stand or fall ; 
it is therefore of the utmost importance that we as- 
certain the truth of the doctrine in question. 

For as St. Paul declares, in his epistle to the Co- 
rinthians, " if Christ be not risen, then is our preach- 
ing vain, and your faith is also vain, ye are yet in 
your sins ; they also which are fallen asleep in 
Christ are perished ; and we (the persecuted follow- 
ers of Christ,) are of all men most miserable." 



RESURRECTION OF CHRIST. 369 

How any one who believes in the personal exist- 
ence of Christ, in his birth, life, ministry, sufferings, 
and death, as recorded by the evangelists, can deny 
his resurrection, is truly surprising ; yet so it is, 
such is the inconsistency of modern unbelievers, 
they will believe just so much concerning Christ as 
accords with their reason^ and no more, although 
they have no more authority for believing thus much 
than we have for believing the rest. 

Nothing is more certain than that the sufferings 
and death of the Messiah were foretold by the pro- 
phets of the Old Testament. " Thus it is written, 
and thus it behoved Christ to suffer," are the very 
words that the risen Saviour addressed to his disci- 
ples. Now let us see if the predictions and the 
events agree. If they do, two things, at least, will 
be gained thereby — the divine inspiration of the 
prophets, and the triumphs of Christianity over some 
of the cavils of infidelity. 

It was predicted by Zechariah that the shepherd 
should be smitten, and the sheep scattered ; and 
this we know was fulfilled, for when Jesus was taken, 
" they all forsook him and fled." (Zech. xiii. 7 ; 
Matt. xxvi. 31, 56 ; Mark xiv, 50.) 

Isaiah foretold his silence before his accusers : 
" He was oppressed, he was afflicted, yet he opened 
not his mouth," (Isa. liii. 7.) " And when he was 
accused of the chief priests and elders, he answer- 
ed nothing. And when Pilate said unto him, near- 
est thou not how many things they witness ^against 
thee, he answered him never a word, so that the 
governor marvelled greatly." — (Matthew xxvii, 12 
-14.) 



370 LECTURE XIII. 

Zechariah prophesied concerning the price for 
which Christ was sold, and foretold how the money 
should be disposed of. His words are, " So they 
weighed for my price thirty pieces of silver. And 
the Lord said unto me, cast it unto the potter. And 
I took the thirty pieces of silver, and cast them to 
the potter in the house of the Lord." (Zech. xi, 12, 
13.) The evangelist Matthew informs us that Ju- 
das betrayed his Master for thirty pieces of silver ; 
and when he saw that he was condemned, he re- 
turned the money to the priests in the temple, and 
they refused to put it into the treasury, because it 
was the price of blood ; and after taking counsel 
on the subject, resolved to buy the potter's field to 
bury strangers in. (Matt, xxviii, 2 — 10.) 

Isaiah predicted the rejection of Christ, in these 
words : " He is despised and rejected of men ;" 
and we all know how fully and circumstantially this 
was fulfilled. " Ye denied the Holy One and the 
Just," says Peter, " and desired a murderer to be 
granted unto you. And killed the Prince of Life, 
whom God hath raised from the dead, whereof we 
are all witnesses." (Acts iii. 14, 15.) Isaiah adds, 
" He was numbered with the transgressors ;" and 
the Evangehst says, "He was crucified between 
two thieves, one on the right hand and the other on 
the left." (Matt, xxvii. 38.) 

David, in the 22d Psalm, very particularly de- 
scribes his sufferings upon the cross, and the insults 
cast upon him in the midst of his sufferings. The 
words of the Psalmist are, " All they that see me 
laugh me to scorn, they shoot out the lip, they 
shake the head, saying, he trusted in the Lord that 



RESlJRRECTIO]<f OF CHRIST. 371 

he Would deliver him : let him deliver him, seeing 
he delighted in him. For dogs have compassed 
me ; the wicked have enclosed me ; they pierced 
my hands and my feet. They part my garments 
among them, and cast lots upon my vesture." (Ps. 
xxii. 16 — 18.) If we apply these words to David, 
we are at a loss how to understand them : but if we 
apply them to Christ, we see how exactly they are 
fulfilled ; and furthermore, the very words with 
w^hich the Psalm commences are those which Christ 
uttered in his agony on the cross. (Matt, xxvii. 
40—50. 

It is worthy of remark, that Christ ^vas accused, 
tried, and condemned by the Jews. He had pro- 
nounced against them those terrible rebukes and. 
woes which are recorded in detail, in the twenty- 
third chapter of St. Matthew, which so exaspera- 
ted them that they soon began to consult how they 
might put him to death. But they could not ac- 
complish their object in the manner they at first in- 
tended. They meant to kill him privately, but the pro- 
vidence of God so ordered it that Christ should meet 
his death publicly, and that there should be thou- 
sands to bear witness to that solemn fact, that infidel- 
ity in after ages might not have it to say that his dis- 
ciples had put him away privately, and then invent- 
ed the story of his death and resurrection. Re- 
member the words, brethren, "Thus it is written, 
and thus it behoved Christ to suflfer." You recol- 
lect, doubtless, that his death was brought about, in 
part, through the treachery of Judas, and that this 
very treachery was foretold. (Ps. xli. 9 ; John xiii. 
J.8.) You will do well to bear in mind, also, that 



372 LECTURE XIII. 

before Christ was betrayed into the hands of his 
enemies, he predicted that event and the manner of 
his death. " Ye know," says he, (Matt. xxvi. 2,) 
" that after two days is the passover, and the Son 
of man is betrayed to be crucified." You will re- 
member, also, that when Judas had sold his Lord 
and Master, and betrayed him into the hands of his 
enemies, as predicted, and that when he was their 
prisoner and in their power, they did not know 
what to do with him, only they were determined, at 
any rate, to put him to death ; and in order there- 
to, they at first sought false witnesses to put him to 
death, but finding none, the High Priest said unto 
him, " I adjure thee by the living God that thou tell 
us whether thou be the Christ, the Son of God," 
On Christ's answering in the affirmative, the High 
Priest rent his clothes, as a sign of horror at what 
was deemed blasphemy, and said, " He hath spoken 
blasphemy, what further need have we of witness- 
es? behold, now ye have heard his blasphemy. 
What think ye ? They answered and said, he is 
guilty of death." Here observe, if Christ had 
really been guilty of blasphemy^ as they said he was, 
they ought, according to their law, to have stoned 
him to death, and thus have proved him an impostor 
by falsifying his predictions ! Why did they not do 
this ? They knew that they had condemned him 
unjustly, and therefore deliver him over to Pilate, 
the civil magistrate, and lay new things to his 
charge, Pilate examines him, and finding no 
fault in him, declares the same. They still continue 
their charges, and having mentioned Galilee in 
their accusation, Pilate sends him to Herod, who 



KEStlRRECTION OF CHRIST. 873 

was at Jerusalem at that time. Herod cannot con- 
vict him, and therefore sends him back to Pilate. 
Pilate remonstrates, and again declares him inno- 
cent ; and after washing his hands before the mul- 
titude, saying at the same time, I am innocent of the 
blood of this just person, delivers him over to their 
will, who instantly lead him away to Calvary, and 
crucify him there ! 

" Yes, thou didst die for mej Son of God ! 

By thee the throbbing flesh of man was worn ; 
Thy naked feet the paths of sorrow trod, 

And tempests beat thy houseless head forlorn. 
Thou that wert wont to stand 
Alone, on God's right hand. 
Before the ages were, the Eternal, eldest born. 

" Low bow'd thy head convulsed, and droop'd in death, 
Thy voice sent forth a sad and wailing cry ; 
' -Slow struggled from thy breast the panting breath, 
And every limb was wrung with agony. 
That head whose veilless blaze 
Filled angels with amaze, 
When at that voice sprung forth the rolling worlds on high." 
Millman's Martyr of Aniioch. 

But to return : let it be remarked that Christ, as 
a prisoner or a criminal, whether in the hands of 
the Jews or Romans, had no control over his own 
fate, as to what death he should die, or in what 
manner he should be buried ; and yet both the one 
and the other were the subject of prophecy, as well 
as his resurrection from the dead, all which, togeth- 
er with the miracles which attended his crucifixion, go 
to prove that he was indeed the true Messiah, and 

32 



374 LECTURE XIII. 

that what was foretold concerning him in the scrip- 
tures was given by inspiration of God. 

What we have just related is plain matter of fact, 
and is the most circumstantially related of any thing 
within the compass of history ;— deception was im- 
possible ; — all was done in the face of the whole 
nation, who were met together at their solemn fes- 
tival ; — all was done under the eye of the Roman 
governor, in presence of Herod and the Council of 
the Jews ;— Heathen authors attest the same truth, 
and therefore it must stand. 

The proofs of Christ's resurrection from the dead 
now solicit our attention ; and it is the more neces- 
sary to be well grounded in these, because, as be- 
fore stated, if Christ be not risen, our supposed 
pardon is all a delusion, — " we are yet in our 
sins ;" — the triumphs of our best friends in death is 
a piece of deception ; — " they that have fallen asleep 
in Christ are perished j^' — our little infants, whom 
we supposed were safe and happy in heaven, are 
blotted out of existence, and our hope of glory, 
honor, immortality, and eternal life, is but a dead 
letter — a vain and groundless hope. According to 
St. Peter, it is the resurrection of Jesus Christ from 
the dead, that gives us that lively liope^ which, as 
Christians, we enjoy. " Blessed be the God and 
Father of our Lord Jesus Christ, who, according to 
his abundant mercy, hath begotten us again unto a 
lively hope, by the resurrection of Jesus Christ from 
the dead : to an inheritance incorruptible, undefiledy 
and that fadeth not away, reserved in heaven for 
you." (1 Pet. i. 3, 4.) 



RESURRECTION OF CHRIST. 375 

It may be well for us here to observe, that the 
first disciples were not predisposed to believe this 
fact. After his resurrection, Christ charges them 
with folly in this particular, — " O fools," says he, 
*' and slow of heart to believe all that the prophets 
have spoken." It will be remembered, also, that 
the doctrine of the Sadducees, who denied the res- 
urrection, was publicly taught, and we may well 
suppose that the disciples, being Jews, and plain, un- 
lettered men, were more or less influenced by the 
belief of that popular sect. 

It is sometimes said that women are weak and 
credulous, but, at the time of Christ's crucifixion, 
the reverse seems to be the case. Who followed 
him to the cross, when boasting Peter and .all the 
other disciples had forsook him and fled ? Women ! 
Who showed the strength ,of their affection to his 
memory, by wishing to embalm his body ? Women ! 
Yet so far from these women being prejudiced in fa- 
vor of the fact of his i*esuri:ection, although he had 
foretold it, they seem not tp have thought of it ; and 
so far from expecting any thing . of the kind, they 
leave the performance of this office of kindness, un- 
til the third day — the day on which Christ had said 
he would rise ; and when Christ appeared to Mary, 
in the garden, she did not know him, but supposed 
him to be the gardener, a pretty clear proof that she 
had not much faith in Christ's prediction. 

It is not a little in favor of the truth of Christiani- 
ty, seeing there is now so much infidelity in the 
world, that the first disciples were so cautious in be- 
lieving, for had they been over credulous, they might 
have been the more easily deceived — it being per- 



376 LECTURE Xlllr 

fectly natural for man to believe what he wishes to^ 
be true, as was the case with Lord Herbert, who 
having written a book against Christianity, which 
he wished might be true, tells us he asked of God a 
sign from heaven, when lo ! "a gentle noise from 
heaven," says he, " did so cheer and comfort me, 
that I took my petition as granted ; whereupon I 
resolved to print my book," Had the author of these 
lectures been as superstitious as Lord Herbert, he 
might have taken a similar course, with respect to 
the book which is now before the reader, which 
would have exposed him to plenty of scorn, no doubt., 
and justly too. 

The two disciples going to Emmaus, so far from 
being hasty to believe, could hear a whole discourse 
from Christ himself, without once suspecting them- 
selves to be in his company; and Thomas, by the 
cautiousness of his spirit, has indirectly done more 
to establish the fact of Christ's resurrection, than 
Peter had ever done to serve the cause of his Mas- 
ter, by all his zeal and boasting. For now the un- 
believer cannot say that the disciples were easily 
persuaded to beheve a lie, seeing they were slow of 
heart to believe the truth itself. 

The number of times that Christ appeared to 
his disciples, shows us that they had the fullest evi- 
dence of the fact of his resurrection. Christ ap- 
peared first to Mary Magdalen ; then to the two 
women as they were returning from the sepul- 
chre ; then to Peter ; then to the two disciples, as 
they were going to Emmaus ; then to ten of the dis- 
ciples, Thomas being absent ; then to the eleven^ 
Thomas being present ; then to seven brethren at 



RESURRECTION OF CHRIST. 377 

the sea of Tiberias ; afterwards to about five hundred 
disciples at once on a mountain in GaHlee, according 
to his own prediction. Now all these appearances, in 
connexion with the doubts of the disciples as to the 
fact, go to show that they would not believe without 
the fullest evidence. In condescension to their 
%veakness, therefore, and in confirmation of our faith, 
they had every proof of which the matter was capa- 
ble ; and therefore, as the contrary has not been 
proved, it remains a glorious truth, that Christ is 
risen, and our hope in him is sure. 

I slw aware that objections have been raised 
against the truth of these statements. One says, 
" The accounts given of this matter by the four evan- 
gelists do not agree." To which I would reply, 
*' so much the better for the cause of truth, provided 
there be no contradiction in the several accounts.'^ 
Had all the evangelists used the same words, 
and in the same order, when relating this af- 
fair, an objector might have said that one copied 
from the other, without examining for himself. 
But wherein do they . disagree ? Why, not in 
any one of the facts, only in the manner of sta- 
ting those facts. Some have objected to the con- 
duct of Christ on this occasion, and have said, 
" Why did he not appear to his enemies, and thus 
convince them that he was the true Messiah ?" Not 
to say that they had had proofs enough in the mira- 
cles that he wrought before their eyes, and in the ful- 
filment of prophecies respecting him, it ought to be 
remembered, that he had said to them at the conclu- 
sion of that discourse which so oflfended them that 
thhj immediately sought to put him to death ; " Ye 
shall not see me henceforth till ye shall say^ Blessed 

32* 



378 LECTURE xni. 

is he that cometh in the name of the Lord," (Matt* 
xxiii. 39,) and he ought to make good his word* 
Moreover, if he had appeared to his enemies, they 
would not have beheved. He that will not believe 
the testimony of God's prophets, will not believe 
in a resurrection from the dead, and Christ had told 
them so, in his discourse concerning Lazarus and 
the rich man. In addition to all this it should be 
recollected that they had been informed of the cir- 
cumstances attending his resurrection, by the sol- 
diers who were placed as a watch to guard. " We 
remember," said his enemies, " that that deceiver 
said while he was yet alive — After three days I will 
rise again. Command, therefore, that the sepulchre 
be made sure until the third day, lest his disciples 
come by night and steal him away, and say unto the 
people. He is risen from the dead." On this, Pi- 
late granted them a guard of soldiers, and to make 
sure of their prey, they sealed the stone and set a 
watch. When therefore the watch informed them 
that notwithstanding all their precautions, Christ 
was risen, they hired them to say that the disciples 
stole him away while they slept. Here is a piece 
of priestcraft with a witness ! These wicked priests 
hired the soldiers to testify to something they knew 
nothing about, f6r how could they know what hap- 
pened if they were asleep, and if they were not 
asleep, why did they not prevent the robbery ? What 
kind of a watch could they be, to fall asleep, when 
it was death to them if they were found out ? And 
how could they say that his disciples were the 
thieves if they were asleep ? Or how could they say 
that he was stolen at all,, when there were the grave 



RESURRECTION OP CHRIST, 379 

clothes still in the sepulchre, and the napkin that 
bound his head, folded and laid by itself ? What 
probability was there that those disciples who fled 
from Christ when alive and able to defend himself, 
and them, should venture into the midst of an arm- 
ed band, to sieze upon his dead body ? Such wit- 
nesses would never be believed — the story confutes 
itself. 

The proofs of Christ's resurrection gather 
strength from the consideration that it was the chief 
subject of the apostles' preaching. This was what 
grieved the enemies of Christ. " And as they spake 
unto the people, the priests and the captain of the 
temple, and the Sadducees came upon them. Being 
grieved that they preached through Jesus the resur- 
rection from the dead." And when they called on 
them to answer concerning the deed done to the 
impotent man, they boldly declared that God had 
raised Jesus from the dead. And when they had 
charged them to speak no more in his name, they 
replied, " We cannot but speak the things which 
we have seen and heard." And in a subsequent 
verse in the same chapter, it is added, " A¥ith great 
power gave the apostles witness of the resurrection 
of the Lord Jesus." (Acts 3d and 4th chapters.) 

Now when we add all these circumstances and 
considerations together, it is the more remarkable 
that any one should deny or even doubt of this fact. 
Ten times did the Lord Jesus appear to his disci- 
ples. The fact was witnessed and attested by more 
than five hundred persons. The doctrine was pub- 
licly preached by the apostles, and sanctioned by 
miracles, in the very place where Christ was cruci»- 



380 LECTURE XIII. 

fiedy and in the very region where it was most dis- 
puted, and among the very people whose interest it 
was to disprove it, if possible ; although by preach- 
ing this doctrine, the Apostles were sure to enrage 
the enemies of Christ, and forfeit their own honor, 
and perhaps their lives. Preach it, however, they 
would, in spite of danger and death, and publish it 
they did, notwithstanding their all was at stake if 
they did ; and mare than that, the very enemies of 
the truth believed it, and became its friends. 

There was Cornelius, the centurion of Csesarea, 
who was converted by the preaching of Peter, and 
afterwards became a bishop in the church, and a 
martyr for the truth. There was Luke, the phy- 
sician of Antioch. Pie was converted to Chris- 
tianity, and became a companion of Paul, and wrote 
the history of the Saviour's life, and of the infant 
Church ; and there was Saul of Tarsus, a man of 
learning and influence, and for a considerable time 
a most determined enemy of the Christian religion. 
Yet after a while, this most bitter enemy became a 
most zealous friend to the cause. How is this ? 
What produced this change ? The appearance of 
Christ ! " And last of all," says St. Paul, " he was 
seen of me also, as one born out of due time. For 
I am not meet to be called an Apostle, because I 
persecuted the Church of God." (1 Cor. xv. 9.) 

This same Apostle Paul is the very one who gives 
us such an excellent discourse on the resurrection 
of the human body, the proof of which he makes to 
rest upon this single fact^^^#^^ fesurrectian of Christ ! 
All these testimonies concurring put the matter be- 
yond a doubt. The account, as it stands in the sa- 
cred books,, has never been disproved, and never can^ 



RESURRECTION OF CHRIST, 381 

Still, however, if any one should continue to object, 
our proofs are not exhausted, for, 

1. We have many living witnesses at this day, of 
the power of Christ to forgive sin. The men are 
here, and the women too. Call on them if you 
doubt the assertion. Now is it possible that they 
should know their sins forgiven, on the supposition 
that Christ is not risen from the dead, for " if Christ 
be not risen," says St. Paul, '' ye are yet in your 
sins," but these witnesses are not in their sins, — 
once they were indeed, but not now. Who then 
has set them free ? Why Christ has done it — there- 
fore he is risen I But his having risen from the dead 

is a proof that he was a true prophet, for God would 
never raise an impostor from the dead, nor set his 
seal to a lie. No ! Christianity is gloriously true ! 

2. Once in the year we have a festival in the 
Christian church, called Easter. The Friends have 
done right in rejecting the name, for that savors of 
heathenism, but they should, with us, keep the 
feast, for that is a standing monument of the truth 
of the resurrection of Christ from the dead, as much 
as the observance of the 5th of November in Eng- 
land is a memorial of the gunpowder plot, or the 
4th of July, in this country, of our national Indepen- 
dence. 

3. Once in the week, also, we have another fes- 
tival, or day of rest— the holy Sabbath. The 
Friends are right in refusing to call it Sunday, for 
the reasons above stated, and in calling it First day. 
But how do I know that it is the first day of the 
week ? How do I know but this keeping the Sab- 
bath, once a week, is a relic of Judaism ? The 



382 LECTURE XIII. 

proof is at hand. — The Jews keep their Sabbath on 
the seventh day ! Why is this change ? Why are 
we not all seventh day Christians ? Because our 
blessed Lord rose on this day — the first of the 
week ! Now I demand of the objector to show 
me the reason why Christians keep the feast of 
Easter, and observe the first day of the week in- 
stead of the seventh for a Sabbath ? If he deny 
the resurrection of Christ, and if he cannot show 
me the reason of these things, I persist in it that 
they are standing memorials of the truth of the re- 
surrection of Christ, as much as the observance of 
the fourth of July is a standing proof of the truth of 
the assertion that America is free from the yoke of 
Great Britain. 

A few reflections on the unreasonableness of in- 
fidelity, may now be very proper. I have already 
adverted to the objection brought against the cha- 
racter of Christ, because he did not gratify his ma- 
licious enemies — I might say his murderers — with a 
personal appearance. This objection, in various 
forms, has been made in every age. One writer 
says, " he ought to have taken one turn into the 
market place, in the presence of all the people." 
Another says, " he should have repaired to the house 
of some friend, and made it the place of his resi- 
dence, the time he staid upon earth, that the rest of 
his friends and all others might know where to see 
him and have access to him." — (^Leland, Vol. /. 
p. 182.) 

Such objections and demands are very unreason- 
able, as are all that proceed from that quarter. To 
instance only a few. When Christ was alive on 



RESURRECTION OF CHRIST. 383 

earth, the people objected to him because he associ- 
ated with publicans and sinners, and for that reason 
they said, "Behold a man gluttonous and a wine- 
bibber." They were not pleased with him because 
of his familiarity, and they were equally displeased 
with his forerrunner, because of his austerity. 
" John came neither eating nor drinking, and of 
him they said, he hath a devil." At one time; they 
cried out, " Master, we would see a sign from thee," 
and when he wrought miracles among them, they 
exclaimed, "He casteth out devils by Beelzebub." 
The greatness of his love in saving others, passed, 
for nothing, if he would not gratify their cupidity by 
saving himself ; and his still greater love in enduring 
voluntarily the pains of crucifixion, w^hen he had it 
in his powe¥ to avoid them, was entirely overlooked 
by those, wicked and unreasonable men. '^ They 
imagined that his descent from the cross would 
have been a more convincing proof of his saving 
power than any thing they had hitherto seen. But 
in reality, it would have been quite the contrary. 
He took our nature upon him, that by death he 
might destroy him that had power of death, and 
open a way for the salvation of sinful men. Had he 
saved himself from death, he could not have saved 
us. The method they proposed would have defeat- 
ed its own end." Similar folly is discoverable in 
the objections of the enemies of Christianity in 
our day. The unbelievers of that day had as much 
proof of the resurrection of Christ as they wanted. 
The soldiers bore them w^itriess that Christ had es- 
caped from their hands. These were witnesses of 
their own choosing — why did they not believe 



384 LECTURE Xlll. 

them ? Ah ! but they did beheve them, and in their 
affected unbeUef, they invented that most unreason- 
able of all fictions, that the disciples had stolen 
Christ while the guard was asleep. If they really 
suspected that the disciples had stolen the body of 
the Saviour, why did they not prosecute them for 
theft? The body of Christ was their property, if 
they had any right to him as a prisoner. And if 
they suspected that the poor, weak, timid disciples 
bribed the soldiers, as a modern infidel has assert- 
ed, why did they not prosecute them for taking of 
bribes ? Why did they not punish them for sleep- 
ing on their watch ? Why promise to exonerate 
them, and throw all the blame upon the poor disci- 
ples? Because they were wicked and unreasona- 
ble men ! 

If Christ were an impostor, they might easily 
have falsified his predictions, and prevented his re- 
surrection. They might have dissected his body, 
and made a skeleton of it, and carried it about in 
triumph ; or they might have embalmed it, after the 
manner of the Egyptians, and kept it until this day, 
for the good of their cause : or they might have 
drowned it, or burned it, or given it to the lions, or 
buried it themselves in one of their Mausoleums, and 
on the splendid monument of their wisdom and pow- 
er, engraved an everlasting refutation of the truth of 
Christianity. But they did not think of any of 
these things then, and it is too late to think of them 
now ! 

If it would have satisfied the unbelievers of that 
day to have one of their own party convinced of 
the truth, and preach it to others, they had the very 



RESURRECTION OF CHRIST. 385 

thing they wished for in the conversion of Saul of 
Tarsus. He was no weak minded enthusiast, but a 
stout and zealous opposer of Christ and his apos- 
tles ; but, some how or other, he was converted, 
and yet his countrymen did not all believe. Infi- 
dels have been converted in our times, and yet their 
companions were not all convinced. 

The absurdity of denying the resurrection of 
Christ must be very evident to any reflecting mind. 
A solemn fact presents itself to our view : it is this, 
and with joy I repeat it — Christianity exists ! The 
United States, South America, Europe, and some 
parts of Asia and Africa, all bear witness that Chris- 
tianity exists. Here are Catholics, and Greeks, 
and Protestants of every name. All believe that 
Christ died and rose again. Christianity has exist- 
ed nearly 2000 years. The date of the present year, 
1834, is a proof of it. The Sabbath being kept on 
the first of the week, is a proof of it. The festi- 
val called Easter, is a proof of it. The standing 
order of Priests, is a proof of it. The sacrament 
of the Lord's supper, is a proof of it, and the ordi- 
nance of Baptism is a proof of it. The Bible So- 
ciety, Tract Society, Missionary Societies, and a 
hundred other societies, are proofs of it. Every 
church in the land is a proof of it, and every hum- 
ble believer, who knows his sins forgiven, is a living 
witness of its truth and of its power. But, my dear 
brethren, is the great object of Christ's death and 
resurrection accomplished in us ? Are we crucified 
to the world ? Are we dead to sin ? Are we risen 
with Him ? " If ye then be risen with Christ, seek 

33 



386 LECTURE XIII. 

those things which are above, where Christ sitteth at 
the right hand of God." Amen. 

In the foregoing Lecture, I have taken a very 
plain and simple method of arguing the cause of 
our common Christianity— a method easily compre- 
hended by the unlettered Christian, I cannot, how- 
ever, dismiss the subject without recommending the 
perusal of an eloquent sermon by Saurin on the 
same subject ; and a work lately published at the 
Methodist Book Room, 200, Mulberry street. New 
York, called, " The Trial of the Witnesses of the 
Resurrection of Jesus Christ*." 



SUBSTANCE 

OF A 

DISCOURSE, 

S'REACHED IN THE FIRST BAPTIST MEETING-HOUSE IN HARTFORD, 

ON THE FOURTH OF JULY, 1835. 

BY G. COLEa 

PUBLISHED BY REQUEST. 



PSALM CXLVII. 12—20. 



" Praise the Lord, O Jerusalem ; Praise thy God, O Zion ; For he hath strengthen^ 
'ed the bars of thy gates : He hath blessed thy chirdren within thee. He niaketh peace 
in thy borders, and filleih thee with the finest of the wheat. He sendeth forth his com- 
mandment upon earth : his word runneth very swiftly. He giveth snow like wool : he 
scattereth the hoar-frost like ashes. He casteth his ice like morsels; who can stand be- 
fore his cold f He sendeth out his word, and melteth them ; he causeth his wind to blow, 
and the waters flow. He showeth his word unto Jacob, his statutes and his judgments 
unto Israel. He hath not dealt so with any nation : and as for his judgments they have 
tiot known them " 

It highly becomes us as intelligent and account- 
able creatures, to consider the relationship in which 
we stand to God, the author of all good ; and to 
each other, as fellow-partakers of the same bene- 
fits. If we ascertain the relationship in which we 
stand to God, we shall discover that we owe to 
Him the several duties of adoration, reverence 
prayer, and praise or thanksgiving. He is our cre- 
ator — preserver — benefactor — and governor. And 
we may well adore him because of his matchless 
perfections — reverence him because of the wonder- 



388 

ful displays of his wisdom and power. We may 
well lift up to him the voice of prayer on account of 
our dependence ; and we may well offer unto him 
the voice of thanksgiving and praise. Our misery 
and wants prompt us to pray. True philosophy 
teaches us to adore. Right reason teaches us to rev- 
erence ; and our patriotism, and our religion teach 
us to give thanks. 

This is the day in which we are called upon by 
the authorities of the nation, and by the voice of 
custom, to celebrate our national Independence ; 
and as it is the wish of this church that we should 
do it religiously, we cheerfully obey the call ; for 
as a great and growing nation, we have received sig- 
nal blessings at the hand of God, and as Christians 
we enjoy blessings greater and more numerous than 
any people upon earth. Perhaps no language can 
express our happy state and our imperious duty, bet- 
ter than the words of our text. Let us analyze 
them : — 

1. " He hath strengthened the bars of thy gates." 
These words imply protection and security. But 
what are massy walls, and brazen gates, and iron 
bolts, and forts and towers, and batteries, and men 
of war, without the protection of the Almighty ? If 
there be skill in war ; who teacheth our fingers to 
fight ? If there be bravery, patriotism, courage in 
the freeman's heart ; who placed them there ? If 
success attend our arms ; who giveth it ? And if 
we are secure from fear of evil ; who hath done it ? 
" He hath strengthened the bars of thy gates." 

2, " He hath blessed thy children within thee." 
This imports a healthy, wise, virtuous, rich, and in- 



ON THE FOURTH OF JULY. 389 

creasing population. Many nations are populous to 
excess, but not healthy. Some are populous and 
healthy, but poor. Some are populous and healthy 
and rich, but not wise ; and some are populous and 
healthy and rich and politically wise, but not virtu- 
ous. But these States are blessed with a popula- 
tion wiiich excel in all these respects — at least we 
might excel, for God hath blessed us with the means, 

3. " He maketh peace in thy borders." One of 
the great objects of war, and the most righteous 
one of all, if not the only one that is justifiable, is 
to shake off oppression — to procure liberty^ and the 
enjoyment of those sacred, natural, and inalienable 
rights of man which are as dear as life itself. This 
was the object of the war of the Revolution, and 
when this was accomplished, " the Giver oi con- 
cord and peace" saw fit, in his infinite mercy, to put 
an end to the war. But who disposed the hearts of 
the British ministry to sign treaties of peace ? 
Within the last 800 years, there have been 266 of 
desolating war between England and France, 
Why, then, was not the revolutionary war contin- 
ued until now ? The answer is in our text, — " He 
maketh peace in thy borders." 

4. But what would peace avail, if ple7ity were 
withheld? Notice then with gratitude the next 
words, " He filleth thee with the finest of the 
wheat." Many of my youthful hearers have read 
in the " Book of Commerce" about Wheat, but 
few, perhaps, even among Christians, have noticed 
the beauty and force of these words of our text — 
"He filleth thee with the finest of the wheat." 
«' Wheat ^^^ remember — the most valuable of all the 

33* 



390 SUBSTANCE OF A DISCOURS:Ey 

products of the field. " The finest of the wheat,^ 
I have seen and tasted EngHsh wheat a thousand 
times, but I never found any equal to that grown in 
the United States. " Filleth thee^^^ observe — filleth 
thy fields, thy granaries, thy stores, thy boats, and 
thy ships, " with the finest of the wheat." The 
following agricultural experiment on wheat was 
made by Dr. Adam Clarke. '^ On the 10th of June, 
1816," says Dr. C, " I planted three grains of wheaty 
which, by the 28th of August, had produced 150 
shoots, which I took up and divided, and of which 
I transplanted 126 shoots. Some of these died,, 
and on the 18th of October I took up the rest, and 
found that they had increased to 658 perfect shoots, 
or plants. Of these I replanted 574, throwing 
away the rest for want of room. The next spring 
I examined them again, and f€)und that they had 
multiplied themselves into 1816 perfect plants. 
These I planted in rows in a field, about 4 by 10 
inches apart, taking no further care of them than of 
the other grain in the open field. The result of 
this experiment, if it had been fairly pursued, to the 
full extent, w^ould have been, not thirty, nor sixty, 
nor a hundred, but six hundred thousand fold /" 

5. " He sendeth forth his commandment upon 
earth : his word runneth very swiftly." By the 
" commandment" we may understand the Law^, by 
which is the knowledge of sin, and by the " word" the 
Gospel, by which the pardon of sin is proclaimed. 
How long and how widely the law has been in our 
land, you all know ; but it has not been more so 
than the gospeL And from ourselves the word has 



ON THE FOURTH OF JULY. 391 

sounded out into the remotest parts of the earth, 
by means of our Christian missionaries ; and now, 

" More and more it spreads and grows, 
Ever mighty to prevail ; 
Sin's strong holds it now o'erthrows, 
Shakes the trembling gates of hell." 

On the wonderful formation and properties of 
snow, frost, and ice, we cannot now descant, but 
must refer you to those philosophical works in 
which these subjects are amply discussed. 

6. "He hath not dealt so with any nation." If 
ancient Israel could say this with any degree of 
propriety, certainly we may say so with much greater 
at this day, 

7. " His judgments, (his law and gospel^) they 
(th77iatio7i) have not known them." Let us now, 

I. Compare our civil and religious condition with 
those of ancient Israel. 

II. Contrast our situation with that of heathen 
nations. 

III. Inquire what is our duty. 

I, In comparing our civil and rehgious condition 
with those of ancient Israel, let us take a glance, 

1. At the extent of territory possessed. The an- 
cient Canaan was about 160 miles in length, and 
from 50 to 70 in breadth, containing an area of 
about ten millions of acres, or about one third of 
the size of New York. But what is that in compa- 
rison of the vast extent of territory possessed by 
the United States ? They had one river, famous, 
to be sure, in story and in song ; but what was 
that when compared with the beautiful Connecti- 
cut, or the majestic Hudson ? and what are these 



392 SUBSTANCE OF A DISCOURSE, 

compared with the Missouri! They had some 
pleasant hills and mountains, and some delightful 
vallies, but what were they compared with the Alle- 
ganies, and the Rocky Mountains, and the wide 
spread valley of the Mississippi ! They had some 
rich productions, as wheat, vines, olives, &c. ; but 
in point of commerce, what were all their produc- 
tions, when compared with one or two of ours ? 
Their agriculture, manufactures, and commerce, 
were on a very limited scale. I know not that they 
had one sea-port worth the name ; certainly noth- 
ing to compare with the city of New York. 

2. Let us notice the state of their literature* 
They had their scribes and probably their schools. 
But as to books, they had, comparatively, none, be- 
cause the art of printing was not then discove^^d ; 
and as to Female seminaries^ who ever heard of one 
among the ancient Jews ? Why, in their public de- 
votions, it is said, the w.en used to thank God be- 
cause he had not made them women ; while the wo- 
men, poor souls, had to endure the insult, and thank 
God that he had made them as they were. 

3. Let us notice their religious privileges. They 
had a spleadid temple, many synagogues, and some 
few places where " prayer was wont to be made." 
They had some faithful prophets, and not a few 
priests ; they had also a system of sacrifices ; but 
they were burdensome and expensive, and but types 
and shadows, at best. They had one volume — the 
Old Testament, but not the New. They had that 
which was " the ministration of death," but they had 
not " the ministration of the Spirit." They had a 
dispensation which, compared with that of surround- 



ON THE FOURTH OF JULY# 393 

ing heathen nations, " was glorious," but which 
" had no glory in this respect, by reason of the glo- 
ry which excelleth." It is our privilege to live in 
the most glorious day of gospel grace that the world 
ever saw. 

II. Let us now contrast our situation with that of 
heathen nations. Here we may remark, 

1. The difference between the light of the gospel 
and that of nature. What is the light of nature ? 
It is that of a brute — it is a mere glow-worm — it is 
the flickering of a fire-fly — the glimmering of a ta- 
per — the twinkling of a star, at best ! What is the 
light of the gospel ? It is the light of the meridian 
sun shining in his strength ; it is every thing we need 
" to guide our feet into the way of peace." What 
doth the light of nature teach concerning the invisi- 
ble God: — our duty — and the solemn realities of eter- 
nity ? And what of these things does revelation not 
teach ? 

2. The diflerence between the dictates of reason 
(m their case) and Christianity in ours. What have 
they, compared with the decalogue of Moses — the 
discourses of Christ — and St. Paul's Epistles ? 
What do they know of the way of truth, honesty, 
virtue, and true religion ; and what do we wish to 
know of these things but may be learned from the 
gospel ? 

3. The difference in civil as well as religious con- 
dition. If the difference be so great between us and 
Jews, how much greater must it be between us and 
heathens ? Let us contrast the condition of an Indi- 
an female with that of an accomplished and pious 
Christian lady. See the poor Indian female sitting 
in her wigwam, or carrying its furniture on her 



394 " SUBSTANCE OF A DISCOURSE, 

head from one encampment to another ; then look 
at your sister or your wife, as she takes her place 
on the sofa, or at the piano, or as she presides at 
the tea table, in the midst of her friends ; or as she 
takes her seat by your side in a chaise, or hangs up- 
on your arm as you go to church on the holy Sab- 
bath, and you will soon see the difference between 
Christianity and heathenism. Then think of the 
sad fate of the Hindoo widows who must either 
burn or be buried alive with their deceased hus- 
bands. Then think of the case of the sick in hea- 
then countries, and contrast it with the case of the 
sick among us. And lastly, think of the hapless sit- 
uation of Indian children, and then of the happy 
situation of our own in the land of our birth. 
III. Let us now inquire what is our duty. 

1. Let us notice who is the author and giver of 
all those good things that we enjoy. In our text all is 
ascribed to God. He giveth us peace, and plenty, 
and protection, and blessing. 

2. It is our duty, therefore, to praise him. This 
is enjoined three times in our text. 

As patriots, this is our duty. As patriots, we are 
bound to observe this day. Nay, even foreigners 
who dwell among us, are bound to regard it, for thus 
saith the Lord, " Seek the peace of the city whither 
I have caused you to be carried away captives, 
and pray unto the Lord for it ; for in the peace 
thereof ye shall have peace." (Jer. xxix. 7.) 

As patriots, and foreigners, at home, therefore, 
we are bound to praise the Lord, who " giveth us 
all things richly to enjoy." 

As Christians, we are bound to regard this day, 



ON THE FOURTH OF JULY. 395 

and to regard it religiously. For it is owing to our 
civil condition that our religious privileges are so 
great. But as Christians, it is our duty to be hum- 
ble and penitent ; for though, in common with others, 
we enjoy many national blessings, and may not 
stand charged, at this moment, with any national 
crimes, yet is there not the spot of leprosy upon our 
houses, our garments, and our flesh ? the leprosy of 
sin ? And if so, ought we not to be humble and re- 
joice with trembling ? 

As Christians, it is our duty, as much as in us 
lies, to send the blessings of Christianity to all na- 
tions, for if it be true that, with a pure Christianity, 
" civilization, mental improvement, common sense, 
and orderly behaviour, go hand in hand," then we 
ought to do what we can to spread the knowledge 
of God all over the earth. 

As protestant Christians especially, it is our duty 
to guard this highly favored land, as far as it is in 
our power, from errors in religion, and from vicious- 
ness in life. Protestant Europe and Protestant 
America are the eyes of the world — they are the al- 
moners of God's bounty ; they are the trustees of the 
nations : they are the stewards of God's household ; 
and as stewards it is required of them that they be 
found faithful. 

Now to God the Father, Son, and Spirit be all 
honor, glory, and praise, for ever and ever. Amen. 





-'<f 



•^ 






^ '. 



■^o 



^ 7, , .' 







x^^^. 



x^^.. 



^^o 



.^^ 



-t- 



xOo. 



vO 



= L 



^ .0- ^O ' A 























